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Digitized  by  the  Internet  Archive 

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http://www.archive.org/details/apostolicbaptismOOta 


BAPTIbM  OF    CHRIST  IN  JORDAN. 


APOSTOLIC  BAPTISM 


FACTS    AND    EVIDENCES 


ON    THE 


SUBJECTS  AND  MODE 


CHRISTIAN     BAPTISM 


BY   C.   TAYLOR, 

EDITOR  OF  CALMET"8  DICTIONARY  OF  THE  BIBLE. 


WITH    THIRTEEN    ENGRAVINGS 

STEREOTYPE      EDITION. 


NEW    YORK: 
PUBLISHED  BY  M.  W.  DODD, 

BRICK  CHURCH  CHAPEL,  CITY  HALL  SQUARE, 
(opposite   the  city  hall.) 

1853. 


Entered 

According  to  Act  of  Congress,  in  the  year  1844, 

By    BENJAMIN    BEVIER, 

In  the  Clerk's  Office  of  the  District  Court  for  the  Southern. 

District  of  New-York. 


VINCENT   L.  DILL,  STEREOTYPES. 


< 


< 


INTRODUCTORY  NOM.^ 


s 


The  Author  of  these  "  Facts  and  Evidences  on 
the  Subjects  and  Mode  of  Christian  Baptism"  has 
concisely  detailed  the  causes  of  his  work  in  the  pre- 
liminary paragraph  to  the  ensuing  chapter  on  the 
"  Subjects  of  Baptism."  But  as  that  narrative  only 
partially  applies  to  the  present  edition  of  this  very 
important  volume,  it  is  requisite  to  delineate  the 
alterations  which  have  now  been  made  in  the  form 
of  his  original  publication. 

For  Mr.  Taylor's  investigation  of  Christian  Arche- 
ology, in  reference  to  the  ordinance  of  Baptism,  the 
result  of  which  appears  in  this  volume,  we  are 
indebted  to  a  discussion  between  himself  and  a  Bap- 
tist Deacon,  respecting  the  evangelical  authority  of 
the  Baptist  practice  in  prohibiting  all  persons  from 
the  Lord's  Table,  who  have  not  been  submersed  in 
adult  age.  The  Baptist  Deacon  was  perplexed  by 
Mr.  Taylor's  "  Facts  and  Evidences."  In  confor- 
mity with  his  desire,  Mr.  Taylor  presented  him  e, 
"  sketch  of  the  argument,"  that  it  might  be  confu- 
ted, if  any  of  the  Baptist  brethren  could  accomplish 
that  work.  But  they  preserved  a  profound  silence 
upon  the  subject.  Several  attempts  were  made  to 
introduce  the  topic  into  the  English  Baptist  Maga- 
zine, thereby  to  give  the  Baptists  the  most  eligible 
and  advantageous  opportunity  to  rebut  Mr.  Taylor's 
"  Facts,"  and  to  disprove  his  "  Evidences;"  but 
the  editor  and  his  consociates,  sternly  rejected  every 
endeavour  to  elicit  a  public  examination  of  the  Bap- 
tismal controversy  in  that  peculiar  aspect  within 
their  own  ecclesiastical  boundary. 

In  consequence  of  their  decision  not  to  discuss  the 
topic  with  Mr.  Taylor,  nor  even  to  admit  his  state- 
ments into  the  Baptist  Magazine,  the  editor  of  Cal- 
met's  Dictionary,  in  Februarv  1815,  published  a 
1* 


VI  INTRODUCTORY    NOTCCE. 

pamphlet,  entitled  u  Facts  and  Evidences  on  the  Sub* 
ject  of  Baptism,  in  a  Letter  to  a  Deacon  of  a  Baptist 
Church;  with  Two  Plates."  That  letter  was  re- 
stricted entirely  to  the  Mode  of  Baptism. 

About  two  months  after,  appeared  the  u  Second 
Letter"  to  a  Baptist  Deacon,  which  was  devoted  to 
the  Subjects  of  Baptism. 

Those  letters  excited  great  interest  on  the  part  of 
the  Poedobaptists,  who  were  impressed  with  the 
novel  "  Facts  and  Evidences"  which  Mr.  Taylor 
had  thus  arrayed  in  favour  of  "  Family  Baptism," 
and  against  the  exclusive  interpretation  of  the  words 
BAnrsi  Bapto,  and  BAIITISMOZ,  Baplismos,  which 
the  Baptists  have  endeavoured  to  enforce  in  connec- 
tion with  the  Christian  ordinance.  On  the  contrary, 
the  Baptist  brethren  were  disquieted  at  the  exhibi- 
tion of  Mr.  Taylor's  illustrations;  especially  as  they 
had  virtually  been  sanctioned  by  their  great  cham- 
pion, Robert  Robinson,  in  his  "  History  of  Baptism  ;" 
but  they  cautiously  abstained  from  any  assault  upon 
Mr.  Taylor's  theory,  arguments  and  demonstrations. 

Therefore,  the  editor  of  Calmet's  Dictionary  pub- 
lished his  u  Third  Letter  to  a  Deacon  of  a  Baptist 
Church,"  corroborating  his  opinions  in  reference 
both  to  the  subjects  and  the  mode  of  Baptism  ;  and 
also  prefixed  an  Introduction  narrating  the  circum 
stances  through  which  his  disquisitions  were  pre- 
sented to  general  notice. 

In  April,  1816,  another  pamphlet  was  issued, 
entitled  "  Three  Additional  Letters,  being  the  Fourth, 
Fifth,  and  Sixth,  to  a  Late  Deacon  of  a  Baptist 
Church."  With  those  letters  was  combined  an 
examination  of  Dr.  Ryland's  Candid  Statement, 
which  had  also  been  refused  by  the  editor  of  the 
Baptist  Magazine.  Those  letters  not  only  discussed 
the  two  primary  topics  of  the  Christian  ordinance  of 
Baptism,  but  they  also  introduced  several  other  col- 
lateral themes. 

From  Mr.  Taylor's  preface  to  the  "  Three  Addi- 
tional Letters ,"  one  paragraph  is  extracted. 


INTRODUCTORY    NOTICE.  Vll 

(i  The  former  letters  were  published  with  a  bona 
fide  desire  on  the  part  of  the  Deacon  to  receive  such 
answers  as  might  effectually  confute  their  contents. 
Upwards  of  a  year  has  elapsed,  and  no  answer  has 
appeared  /  Under  Providence,  the  Deacon  has  been 
led  to  change  his  religious  connection.  The  present 
letters  are  published  in  compliance  with  requests, 
amounting  to  commands,  from  the  most  respectable 
quarters.  Hence  the  writer  enjoys  the  satisfaction, 
that  whatever  additional  strength  former  arguments 
in  favour  of  Pcedobaptism  may  derive  from  his  views, 
not  one  of  thorn  is  in  any  respect  deteriorated,  but 
retains  its  full  force  and  effect  with  undiminished 
authority.  Should  any  one  think  proper  to  exam- 
ine these  Letters,  the  author  desires  that  Facts  may 
be  met  by  Facts  ;  and  while  he  intreats  candour  for 
himself,  for  his  l  Facts  and  Evidences'  he  desires 
neither  grace  nor  favour." 

Another  year  passed  away,  and  with  the  excep- 
tion of  a  short  essay  in  the  Baptist  Magazine  of 
March,  1817,  u  no  answer  appeared  /"  Mr.  Taylor, 
therefore,  in  the  latter  part  of  the  year  1817,  pub- 
lished another  pamphlet,  which  he  denominated 
"  Concluding  Facts  and  Evidences  on  the  subject  of 
Baptism;  "  from  which,  the  two  ensuing  paragraphs 
are  selected. 

"  The  arguments  which  have  been  adduced  in 
this  discussion  of  the  question  of  Baptism  have  made 
considerable  impression,  not  only  on  thinking  Bap- 
tists, but  also  on  the  religious  public.  The  more 
learned  Baptists  now  confess  that  Infants  are  inclu- 
ded in  the  term  Oikos,  family,  as  used  in  the  New 
Testament;  while  it  is  curious  to  observe  the  diffi- 
culties to  which  those  are  reduced,  who  contend  that 
infants  are  excluded  from  the  term  Family,  and  that 
the  word  must  be  restricted  to  adults.  If  our  trans- 
lators had  employed  the  term  Family  instead  of  the 
words  House  and  Household,  the  sect  of  Baptists 
never  ivould  have  existed  ! 


Vlll  INTRODUCTORY    NOTICE, 

"  If  die  Letters,  to  which  the  present  pages  are 
the  conclusion,  had  been  announced  as  a  treatise  on 
Baptism,  the  writer  would  have  been  liable  to  well- 
deserved  censure  for  their  disorder  and  want  of  ar- 
rangement. From  the  very  nature  of  the  case,  the 
confidential  conversations  between  friends  which  have 
been  recorded  are  unfavourable  to  logical  order,  and 
being  desultory,  are  disadvantageous  to  the  general 
argument.  The  first  letter  was  written  to  be  an- 
swered ;  and  if,  instead  of  a  resolution  by  the  Baptist 
Committee  to  disregard  it,  an  attempt  had  been  made 
to  meet  it,  probably  none  of  the  succeeding  letters 
ever  would  have  appeared.  Some  service  however 
has  been  done  to  truth  by  their  arguments,  and  the 
religious  world  have  received  them  in  an  extremely 
flattering  manner.  After  perusing  these  pages,  the 
reader  is  desired  to  consider  and  answer  this  question 
— '  When  the  Apostles  say  they  baptized  Houses  and 
Whole  Houses,  did  they  not  include  infants  in  the 
sacred  rite  V  " 

From  that  period,  Mr.  Taylor's  u  Facts  and  Evi- 
dences on  the  Subjects  and  Mode  of  Christian  Bap- 
tism," have  been  neglected  by  the  Baptists;  who 
judged  that  it  was  preferable,  not  to  force  out  any 
more  memorials  of  Christian  Antiquity,  from  a  scho- 
lar who  had  devoted  much  time  to  researches  con- 
nected with  the  history  of  the  Redeemer's  kingdom. 

When  it  was  proposed  to  republish  those  letters 
in  New  York,  it  was  instantly  discovered,  that  to 
issue  the  work  in  its  original  form  would  include  all 
the  disadvantages  and  imperfections  to  which  the 
editor  of  Calmet's  Dictionary,  in  the  paragraph  just 
cited,  adverts.  It  was  therefore  decided  to  remodel 
the  work — not  to  change  Mr.  Taylor's  diction  ;  nor 
to  alter  his  arguments ;  nor  to  omit  his  "  Facts  and 
Evidences;"  nor  to  interpolate  any  additional  mat- 
ter— but  merely  to  condense  his  labours,  to  cancel 
his  frequent  repetitions  and  redundancies,  to  reduce 
the  subjects  into  method,  according  to  the  general 


INTRODUCTORY    NOTICE.  IX 

topics  ;  and  thus-to  give  to  his  "  Facts"  their  essen- 
tial weight,  to  his  u  Evidences"  their  just  prepon- 
derance, to  his  arguments  all  their  force,  and  to  his 
illustrations  all  their  evangelical  resplendency. 

To  accomplish  this  design,  the  work  is  divided 
into  two  general  chapters. — I.  The  "  Subjects  cf 
Baptism" — and  II.  The  "  Mode  of  Baptism."  To 
which  is  added  the  gallery  of  engraved  representa- 
tions of  the  manner  in  which  the  ordinance  of  Bap- 
tism was  originally  administered.  Some  of  the  en- 
gravings which  Mr.  Taylor  had  introduced  are  exclu- 
ded, because  they  were  merely  duplicates  of  those 
which  are  exhibited  in  this  volume. 

The  confitsed  manner  in  which  the  letters  were 
composed  rendered  it  a  very  difficult  task  to  "  set  in 
order,"  the  arguments,  criticisms,  and  incidental 
remarks  and  statements  which  are  scattered  from 
one  end  of  an  octavo  volume  of  330  pages  to  the 
other;  and  to  bring  them  into  such  juxtaposition, 
that  they  may  produce  their  legitimate  effect  upon 
the  mind  of  the  reader.  But  the  attempt  has  care- 
fully been  made,  and  this  volume  now  presents  the 
"  Facts  and  Evidences  on  the  Subject  of  Baptism," 
in  as  consistent  an  arragement  of  the  materials  as 
could  possibly  be  effected,  in  conformity  with  the 
design  of  adopting  the  "  First"  and  the  u  Second" 
Letters,  as  the  text  with  which  all  the  other  portions 
of  the  work  should  be  incorporated. 

Two  great  difficulties  appertained  to  the  revision 
of  the  work,  and  its  publication  in  the  present  form. 
The  original  was  printed  with  numberless  errors ; 
and  the  Letters  contain  not  one  particle  of  refer- 
ence by  which  the  editor  could  be  guided.  To 
remedy  that  defect,  a  catalogue  in  order  of  all  the 
texts  of  Scripture  explained  in  this  discussion  is  now 
embodied  ;  and  a  Topical  Index  has  also  been  com- 
piled, that  directs  to  every  distinct  subject  which  is 
noticed  throughout  the  volume. 

The  ensuing  work,  as  to  its  contents,  is  precisely 
the  "  Ficts  and  Evidences  on  the  Subject  of  Baptism," 


X  INTRODUCTORY    NOTICE 

as  they  were  at  first  presented  by  the  cc  editor  of  Cal- 
met's  Dictionary  of  4he  Bible" — it  having  been 
decided  that  no  additions,  should  be  made  to  the 
original  work.  Nothing  is  interpolated,  except 
where  it  was  essential  to  insert  the  necessary  con- 
necting word  or  phrase,  that  the  arguments,  or  facts, 
or  inferences,  or  quotations  might  cohere. 

With  this  explanation,  the  volume  is  submitted 
to  the  Pcedobaptist  Churches,  with  the  full  convic- 
tion that  it  contains  more  important  information 
upon  the  "Subjects  and  Mode  of  Baptism'7  than 
ever  yet  has  been  published  in  the  United  States  • 
and  that  as  no  person  in  Britain  hitherto  has  at. 
tempted  to  disprove  these  u  Facts,"  and  to  deny 
these  "Evidences ,"  during  nearly  thirty  years,  so 
the  researches  of  Mr.  Taylor  will  remain  irrefraga- 
ble proof  amounting  to  moral  demonstration ;  that 
the  dogma  which  the  Baptists  promulge — that  Bamoa 
Bapto,  and  Banno/uog,  Baptismos,  when  applied  to  the 
Christian  ordinance,  mean  plunging  under  water 
only;  and  that  Otxog,  Oikos,  and  Ouua,  Oikia,  when 
used  in  the  Old  and  New  Testaments,  "include  only 
adults  "  is  not  more  substantial  than  the  u  baseless 
fabric  of  a  vision." — Therefore,  their  practice  in 
excluding  from  "  the  communion  of  the  body  and 
blood  of  Christ,"  those  believers,  whom  at  the  same 
time  they  acknowledge  to  be  "  beloved  of  God, 
sanctified  in  Jesus,  and  called  to  be  saints,"  is  an 
anti-evangelical  perversion  and  infraction  of  the  law 
of  Christian  charity — while  their  sectarian  proscrip- 
tion of  every  disciple  of  the  Redeemer,  except  the 
members  of  their  own  denomination,  from  the 
divinely  appointed  external  institute  of  brotherly 
love  and  church-fellowship,  is  altogether  opposed 
to  "  the  unity  of  the  spirit  in  the  bond  of  peace  ;" 
and  moreover,  is  a  lamentable  schismatic  impedi 
ment  to  the  extension  of  the  gospel  of  Christ. 

New  York, 
4  May,  184^ 


PREFACE 

TO     THE     STEREOTYPE     EDITION. 


The  first  edition  of  Mr.  Taylors  "  Facts  and  Evi- 
dences" respecting  Christian  Baptism  was  sold  within  a 
few  months,  without  any  of  the  customary  methods  of 
disseminating  books.  The  increasing  demand  for  the  work 
has  induced  the  Publisher  to  stereotype  it ;  especially  as 
the  American  Antipcedobaptists,  like  their  British  brethren, 
have  not  ventured  either  to  dispute  the  "  Facts"  or  to 
invalidate  the  " Evidences!" 

The  volume,  having  been  carefully  revised,  is  presented 
to  the  American  Churches,  as  the  authentic  delineation  of 
original  Christian  Baptism — with  the  assured  conviction, 
that  an  erudite  Polemic  cannot  be  found,  who  will  seri- 
ously controvert  Mr._  Taylor's  oracular  position — Bap- 
tism,   FROM  "  THE  DAY  OF  PENTECOST"  WAS  ADMINISTERED 

by  the  Apostles  and  Evangelists,  to  Infants,  and  not 
by  submersion — therefore,  the  subsequent  "  FACTS  and 
EVIDENCES"  are  irrefutable,  as  "  the  truth  is  in  Jesus." 

G.  B. 

JVew-  York,  June  13,  1844. 


SUBJECTS  OF  BAPTISM. 


Origin  of  this  Discourse. — I.  Jewish  and  Christian  Sympathies. — 
II.  Feelings  towards  Children. — III.  Consecration. — TV.  Institution 
of  Baptism.— V,  Tertullian—  VI.  Origen.—  VII.  Tradition.— VIII. 
Origen's  Family. — IX.  Distinction  between  House,  Family,  and 
Household. — X.  Rules  of  Interpretation. — XL  OiKog;  Oikos. — 
XII.  O™;  Oikia.—  XIII.  House— XIV.  Household.— XV.  In- 
fants.—XVI.  Lydia.— XVII.  Cornelius— XVIII.  Onesiphorus— 
XIX.  Philippian  Jailor. — XX.  Stephanas. — XXI.  Infant  Baptism. 
— XXII.  Church  Membership  of  Children. 

The  occasion  of  the  following  illustrations  of  Baptism 
was  this.  A  gentleman  not  a  Baptist,  who  had  recently 
married  a  lady  from  a  Baptist  Church,  desired  occasional 
communion  with  that  Church.  The  deacon  pleaded  a  con- 
scientious negative.  The  Pastor,  less  rigid  than  the  Dea- 
con, struck  with  his  scrupulosity,  requested  his  reconside- 
ration of  the  subject,  putting  into  his  hands  certain  tracts 
for  that  purpose.  During  the  Deacon's  perusal  of  those 
tracts,  the  writer  of  these  pages  called  on  him.  The  Dea- 
con had  in  his  hands  Mr.  Booth's  "  Pcedobaptism  Exam- 
ined." That  work  gave  rise  to  a  conversation  which  end- 
ed in  saying — "  Do  not  tell  me  of  Mr.  Booth ;  tell  me  of 
Scriptural  authority.  If  you  wish  to  understand  the  sub- 
ject, consult  Scripture."  But  on  examination,  Holy  Writ 
was  found  to  declare  in  favour  of  Infant  Baptism  !  A  sketch 
of  the  argument  was  submitted  to  those  whom  the  Deacon 
respected  as  able  casuists.  It  remained  unanswered.  After 
long  waiting,  it  was  supposed  that  an  appeal  to  the  Bap- 
tist denomination  must  meet  with  attention.  While  look- 
ing for  an  opportunity,  an  article  by  Dr.  Ryland  appeared 
in  the  Baptist  Magazine,  of  which  an  examination  was 
transmitted  to  the  editor  of  that  miscellany,  which  was  dis- 
regarded. In  a  subsequent  number  of  that  work  was  in- 
serted a  challenge  by  the  late  Andrew  Fuller  in  these  words 
2 


14  SUBJECTS    OF    BAPTISM. 

— "  Why  is  it  that  Dr.  Ryland's  <  Candid  Statement'  is  en- 
tirely kept  out  of  view  ?  Let  its  evidence  be  fairly  met  and 
answered,  in  the  same  candid  spirit  in  which  it  is  written." 
In  consequence  of  that  challenge,  some  articles  were  sent, 
but  they  were  returned,  with  a  denial  of  insertion  in  the 
"Baptist  Magazine." 

These  researches  were  intended  to  meet  objections 
against  "  the  communion  of  saints,"  and  were  strictly  de- 
fensive. If  any  one  should  examine  these  pages  with  a 
view  to  their  confutation,  as  they  contain  only  "  Facts 
and  Evidences,"  the  facts  should  be  met  with  opposite 
facts  :  and  the  evidences  by  contrary  evidences.  For  it  is 
perfectly  absurd  to  discuss  any  question  argumentatively, 
till  all  the  facts  and  evidences  on  which  it  rests  are  before 
us.  The  writer  feels  the  necessity  of  beseeching  the  can- 
dour of  the  reader  for  himself — but  as  for  his  Facts,  they 
await  every  attack  with  firmness,  and  willingly  brave  the 
utmost  efforts  both  of  learning  and  of  ignorance. 

I.  The  argument  is  brought  to  this  point. — The  Old 
Testament  writers  use  the  term  House,  in  the  sense  of 
f amity,  with  a  special  reference  to  infants — the  New  Tes- 
tament writers  use  the  term  House  exactly  in  the  same 
sense  as  the  Old  Testament  writers — therefore ;  when  the 
New  Testament  writers  say  that  they  u  baptized  houses" 
they  mean  to  say,  that  they  "  baptized  infants." 

Of  all  the  arts  of  logic,  I  most  admire  a  well-managed 
sophism  ;  a  proposition  that  presents  the  semblance  of 
truth,  but  is  essentially  false.  Take  an  instance  from 
Booth,  which  includes  the  very  essence  of  the  arguments 
against  Pcedobaptism.  "  To  imagine  that  the  first  positive 
rite  of  religious  worship  in  the  Christian  Church  is  left  in 
so  vague  a  state  as  Pcedobaptism  supposes,  is  not  only  con- 
trary to  the  analogy  of  Divine  proceedings  in  similar  cases, 
but  renders  it  morally  impossible  for  the  bulk  of  Christians 
to  discern  the  real  ground  on  which  the  ordinance  is  ad- 
ministered.— An  unlettered  man  must  become  a  disciple 
of  those  who  are  the  humble  pupils  of  Jewish  Rabbis,  of 
the  writings  of  the  Talmud  ;  for  it  is  thence  only  he  is  able 
to  learn,  that  the  children  of  proselytes  were  baptized  with 
their  parents ,  when  admitted  members  of  the  Jewish  Church : 
and  thence  also  he  must  infer  that  our  Lord  condescended 
to  borrow  from  his  enemies  an  important  ordinance  of  religious 
worship  for  his  own  disciples* — That  our  Lord  condescend- 


SUBJECTS    OF    BAPTISM.  15 

ed  to  borrow  from  John  Baptist  u  an  important  ordinance 
of  religious  worship  for  his  own  disciples,"  is  true ;  but 
John  was  not  an  "  enemy"  of  Jesus.  If  by  "  enemies  of 
Jesus,"  the  Jews  of  that  age  are  meant,  though  I  deny  that 
our  Lord  borrowed  Baptism  of  them,  since  they  practiced 
only  immersion  ;  yet  I  would  ask,  did  not  our  Lord  conde- 
scend to  borrow  from  them  in  that  important  ordinance  of 
religious  worship,  his  sacred  supper  ? — Can  any  unlettered 
man  thoroughly  comprehend  that  service  without  some  ac- 
quaintance with  Jewish  learning  ?  Can  he  so  much  as  dis- 
cern the  "  real  ground"  of  the  Apostle's  language,  1  Cor. 
v.  7,  S.  "  Purge  out  therefore  the  old  leaven,  that  ye  may 
be  a  new  lump — therefore  let  us  keep  the  feast,  not  with 
old  leaven,  neither  with  the  leaven  of  malice  and  wicked- 
ness, but  with  the  unleavened  bread  of  sincerity  and  truth  ?" 
Who  can  adequately  understand  this  reference,  unless  he 
have  some  acquaintance  with  the  pains  taken  by  the  Jews 
to  cleanse  their  houses  from  leaven  ?  How  many  other 
things  are  there  in  Christianity,  on  which  an  unlettered 
man  needs  almost  perpetual  assistance  ? 

Our  Lord  by  birth,  by  nation,  and  by  religious  ordinan- 
ces was  a  Jew.  His  gospel  was  first  offered  to  Jews  by 
descent ;  and  Judaism  was  the  basis  on  which  the  Redeem- 
er founded  his  religion : — but  it  does  not  follow  that  the 
spirit  of  the  two  dispensations  was  the  same.  On  the  con- 
trary, their  differences  are  striking  and  essential.  Some 
things,  which  Judaism  held  sacred  and  binding,  the  gospel 
held  with  a  great  latitude  ;  and  allowed  the  human  will  to 
follow  its  own  determination  concerning  them. — Nothing 
could  be  more  positively  enjoined  by  divine  authority,  than 
the  distinction  of  meats ;  yet  the  Apostle  leaves  it  to  the 
choice  of  converts  to  adopt  it  or  not :  Rom.  xiv.  15 ;  "  God 
hath  received  him  who  eateth,"  says  he,  although  God 
had  ordered  such  transgressors  to  be  cut  off.  Neither  was 
the  distinction  of  days  less  authoritatively  enacted ;  yet 
Paul  dispenses  with  the  observance  in  those  who  objected 
to  it.  What  was  this,  but  leaving  in  quite  as  vague  a  state 
as  Pcedobaptism  supposes,  most  important  points  of  the 
divine  law  ? — or  if  Poedobaptism  be  left  in  the  same  state 
of  liberty,  how  is  it  "  contrary  to  the  analogy  of  Divine  pro- 
ceedings in  similar  cases  ?" 

There  are  other  instances  which  affect  the  closest  con- 


16  SUBJECTS    OF    BAPTISM. 

nections  of  the  heart  and  life,  and  are  more  nearly  related 
to  the  main  purpose  of  our  present  inquiry. 

Moses  forbad  the  "  taking  of  the  daughters  of  the  land, 
unto  thy  sons  for  wives, — lest  they  make  thy  sons  go  a»ivhor- 
ing  after  other  gods."  Exod.  xxiv.  16.  He  admits  not 
the  slightest  ray  of  hope,  "that  thy  sons  may  convert  their 
wives  to  the  worship  of  the  God  of  Israel." — He  is  tor- 
mented by  fear ;  jealousy  corrodes,  and  despair  confounds 
him. — But  what  says  the  Gospel  in  a  similar  case?  With 
what  a  noble  consciousness  of  superiority  over  all  other 
religions,  it  commands  the  very  contrary  !  "  How  know- 
est  thou,  0  wife,  whether  thou  shalt  save  thy  husband?— - 
Or  how  knowest  thou,  O  man,  whether  thou  shalt  save 
thy  wife  ?"  1  Cor.  vii.  16.  Hope  triumphs  here  !  Despair 
is  banished  !  and  the  same  feeling  is  cherished  by  another 
sacred  writer,  who  strongly  advises  wives  to  exemplary 
conduct,  1  Peter  iii.  1.;  "that  if  any  obey  not  the  word, 
they  may  without  the  word  be  won  by  the  conversation  of 
their  wives." — Why  did  not  these  Apostles,  like  Moses, 
dread  the  heathenish  consequences  of  such  abhorrent  con- 
nections ?  Because  they  served  a  dispensation  of  Grace, 
not  of  terror  :  they  knew  their  master's  mind  : — "  Whoso- 
ever is  not  against  us,  is  for  us." 

We  have  a  practical  illustration  and  instance  of  the  jeal- 
ousy of  Judaism  in  the  conduct  of  the  priest  Ezra ;  who 
caused  the  "  chief  priests,  the  Levites,  and  all  Israel  to 
swear,  that  they  would  put  away  their  foreign  wives — 
and  they  made  proclamation  throughout  Judah  and  Jerusa- 
lem— and  allowed  only  three  days — and  called  the  people 
over — after  the  house  of  their  fathers,  and  all  of  them,  by 
their  names,  and  expelled  their  foreign  wives,  even  those  by 
whom  they  had  children."  Ezra  x.  3-44.  But  what  does 
Christianity  direct  in  similar  cases  ?  1  Cor.  vii.  12.  "  If 
any  brother  hath  a  wife  that  believeth  not,  and  she  be 
pleased  to  dwell  with  him,  let  him  aot  put  her  away. 
And  the  woman  who  hath  a  husband  that  believeth  not, 
if  he  be  pleased  to  dwell  with  her — let  her  not  leave 
him."  What  a  noble  triumph  of  the  kindness  of  Christ 
over  the  severe  correctness  of  the  Mosaic  law  !  The  gos- 
pel disturbs  no  domestic  harmony :  it  dissolves  no  hap- 
pily formed  connection :  it  finds  the  bands  of  love  tied ; 
and  in  the  name  of  that  God  who  is  love,  it  sanctifies, 
and  by  sanctifying  strengthens  them. 


SUBJECTS   OF    BAPTISM  17 

II.  It  would  be  strange  if  this  most  sympathizing  feel- 
ing, which  studies  the  affections  and  love  of  the  parents, 
were  repugnant  to  their  children.  In  this,  the  gospel  is 
opposed  to  the  law.  Timothy  was  the  son  of  a  Jewess  by 
a  Greek  father :  Acts  xvi.  1. ;  he  had  not  received  in  his 
infancy  the  divinely  appointed  sign  of  trje  Abrahamic  cove- 
nant, circumcision ;  because  he  was  allied  to  the  Abraha- 
mic descent,  by  half-blood  only.  The  balance  between  ho- 
liness and  unholiness  was  equipoised  in  him  : — the  unholi- 
ness  of  his  father  prevailed  against  the  holiness  of  his  mother, 
and  Judaical  scrupulosity  reprobated  Timothy  as  unclean. 
Not  so  the  law  of  liberty ;  not  so  the  attractive  kindness 
of  the  blessed  Jesus.  The  Apostle  advises,  whenever  the 
balance  is  even  between  holiness  and  unholiness,  to  incline 
to  the  most  favourable  side :  exclude  none  who  do  not  ex- 
clude themselves.  "  For  the  unbelieving  husband  is,  has 
been,  his  intercouse  rendered  holy  to  the  believing  wife, 
and  the  unbelieving  wife  is,  has  been  rendered  holy  to  the 
believing  husband  :  else  were  the  issue  of  such  intercourse 
unholy,  as  under  the  law  it  was,  but  now  under  the  gospel, 
it  is  holy."  1  Cor.  vii.  14.  Directly  contrary  to  the  dog- 
mata of  the  Jewish  Rabbins,  contrary  to  the  decisions  of 
Ezra,  and  of  the  prophets,  and  contrary  to  the  case  of 
Timothy. 

Did  this  accord  with  the  sentiments  of  our  Divine  Mas- 
ter ?  Did  he  thus  favourably  regard  and  accept  what  his 
nation  pronounced  unclean  ?  It  was  prophesied  of  him, 
that  in  his  name  should  the  Gentiles  trust ; — that  he  should 
not  "  break  the  bruised  reed,  nor  quench  the  smoking  flax  :" 
— that  as  "  the  good  shepherd  he  should  carry  the  lambs  in 
his  arms" — did  his  personal  conduct  justify  the  language 
of  prophecy  ?  Three  of  the  Evangelists  instruct  us  by 
instances  of  this ;  Mat.  xix.  13 ;  "  Then  were  brought 
to  him  little  children,  that  he  should  put  his  hands  on  them 
and  pray;  and  the  disciples  rebuked  them.  But  Jesus 
said,  suffer  little  children,  and  forbid  them  not,  to  come 
unto  me  ;  for  of  such  is  the  kingdom  of  heaven.  And  he 
laid  his  hands  on  them."  Mark  expresses  our  Lord's  feel- 
ings, by  saying  ;  Mark  x.  13.  "  he  was  much  displeased" 
— at  the  Jewish  insensibility  of  his  disciples.  That  Evan- 
gelist adds,  "  Jesus  took  them  up  in  his  arms,  put  his  hands 
upon  them,  and  blessed  them."  Luke  describes  them  as 
infants.  All  the  Evangelists  agree  in  saying  that  our  Lord 
2* 


J 8  SUBJECTS   OF    BAPTISM. 

compared  his  real  disciples,  those  who  enter  the  kingdom 
of  heaven  worthily,  to  such  infants.  W'hat  pious  mind, 
by  any  reluctance  in  showing  favour  to  infants,  would  incur 
the  risk  of  this  "  much  displeasure"  of  our  blessed  Lord  ? 
Nor  is  this  the  only  lesson  the  disciples  received  from  their 
Master,  by  means  of  little  children  :  for  he  tells  them  ex- 
plicitly, Mat.  xviii.  3.  "  Except  ye  be  converted,  and  be- 
come as  little  children,  ye  shall  not  enter  into  the  king- 
dom of  heaven  : — whosoever  shall  offend,  give  occasion  of 
scandal,  or  cause  to  trip,  one  of  these  little  ones  who 
believe  in  me,  it  were  better  for  him  that  a  millstone  were 
hanged  about  his  neck,  and  he  were  cast  into  the  depth  of 
the  sea."  So  then,  these  little  ones  were  believers  in 
Jesus,  and  the  severest  punishment  awaited  whoever  de- 
spised or  dishonoured  them. 

A  pious  attention  to  little  ones  has  the  promise  of  a 
blessing.  Mat.  x.  42.  "  Whosoever  shall  give  a  cup  of 
cold  water  to  one  of  these  little  ones  in  the  name  of  a 
disciple,  shall  in  no  wise  lose  his  reward  !"  The  little 
ones  then  were  capable  of  being  disciples  : — how  in  defi- 
ance to  this  text,  can  any  insist,  that  when  our  Lord  com- 
mands his  Apostles  to  "  go  and  disciple  all  nations,"  he 
absolutely  excludes  little  ones  ? 

But  the  conduct  of  the  Apostles,  in  repelling  children 
from  the  affectionate  arms  of  the  condescending  Saviour, 
was  precisely  according  to  their  Jewish  feelings.  The  old 
leaven  of  Judaism,  with  unabated  fermentation,  actuated 
the  Pharisees :  Mat.  xxi.  15  ;  "  who  when  they  saw  the 
children  crying  in  the  temple,  Hosanna  to  the  Son  of  David! 
were  sore  displeased  ;  and  said  unto  him,  Hearest  thou 
what  these  say  ?  and  Jesus  answered  them  ;  have  ye  never 
read  out  of  the  mouths  of  babes  and  sucklings  thou 
hast  perfected  praise  ?"  A  striking  picture  of  the  pow- 
erful distinction  between  the  starched  supporters  of  the 
law  !  and  the  mild,  condescending,  benign  tenderness  of  the 
Son  of  God. 

After  these  repeated  reproofs,  admonitions,  and  instruc- 
tions of  their  divine  master,  what  could  be  the  conduct  of 
the  Apostles  towards  little  ones? — could  they  look  with 
askance  eye  on  children  ? — could  they  professionally  sanc- 
tify to  the  service  of  God,  such  a  man  as  Simon  Magus, 
because  he  could  make  a  credible  profession  of  his  faith — 
while  they  refused  the  token  of  Gospel,  devotion  to  little 


SUBJECTS    OF    BAPTISM  19 

children  who  were  disciples  ^f  Christ  ?  Could  they  bap- 
tize an  old  conjuror,' hardened  in  guilt  by  the  confirmed 
habit  of  many  years,  and  actually  "  in  the  gall  of  bitterness, 
and  the  bonds  of  iniquity,"  but  repel  from  the  sign  of  con- 
secration to  Christ,  those  babes  and  sucklings,  out  of 
whose  mouths  GOD  himself  had  perfected  praise  ? — 

III.  The  term  consecration  requires  to  be  explained. — 
Consecration  is  a  setting  apart  from  an  ordinary  or  pro- 
fane use  or  purpose,  to  which  a  person  or  thing  has  been 
accustomed — to  aparticular  use  or  purpose — usually  in  re- 
lation to  the  Deity.  The  sign  or  mark  of  such  consecra- 
tion anciently  was  anointing.  So  Jacob  anointed  the  stone 
at  Bethel,  Gen.  xxviii.  18  :  so  the  implements  of  the 
tabernacle  were  anointed,  Exod.  xxix  :  Aaron  was  anointed 
to  the  priest's  office;  1  Sam.  x.  1,  Saul  and  David  were 
anointed  to  the  regal  office,  1  Sam.  xiv.  1.  Prophets  also 
were  anointed.  But  all  consecrated  persons  were  not 
anointed  ;  for  the  daughter  of  Jepthah  was  consecrated,  yet 
we  cannot  think  she  was  anointed  ;  and  Samuel,  who  was 
consecrated  from  his  infancy,  was  not  anointed. 

Now  whatever  or  whoever  was  set  apart  from  a  former 
character  and  destination,  and  received  a  new  character 
and  destination  as  marked  by  anointing,  without  violating 
the  metaphor,  might  be  said  to  die  to  former  connections 
and  selff  and  to  begin  a  new  life  marked  by  new  functions ; 
— which  is  the  very  acceptation  and  import  of  baptism. 
For  this  purpose  our  Lord  was  baptized  :  not  to  put  away 
sin  ;  but  to  mark  his  passing  over  from  his  former  life,  in 
which  he  had  paid  some  attention  to  worldly  concerns,  as 
appears  from  his  subjection  to  his  parents  at  Nazareth, 
Mark  vi.  3  :  and  from  his  being  described  as  "the  carpenter" 
by  those  who  well  knew  his  origin  and  previous  deport- 
ment. But  he  enters  on  a  new  life — he  commences  a  new 
character — he  is  publicly  consecrated  to  the  great  purposes 
of  his  mission  :  Acts  x.  33,  he  becomes  "  the  man  whom 
God  had  anointed  with  the  Holy  Ghost :"  Acts.  iv.  27, 
"  thine  holy  child  Jesus,  whom  thou  hast  anointed."  His 
followers  in  some  humble  degree  resembled  him  :  for  the 
Apostle  John  writes  to  those  who  had  received  an  unction, 
anointing,  from  the  Holy  One,  1  John  ii.  27  :  and  whc 
were  taught  by  this  anointing.  With  this  doctrine  Paul 
agrees,  when  he  says,  2  Cor.  i.  21  :  "  He  who  hath  anointed 
us,  is  God  : — who  hath  also  sealed  us  "     When  were  those 


20  SUBJECTS    OF    BAPTISM. 

disciples  anoinled,  if  not  at  their  baptism  ? — and  for  what 
purpose,  if  not  in  token  of  their  future  devotion  to  the 
Christian  name  and  profession  ?  They  were  not  anointed 
with  oil ;  it  follows,  that  baptismal  water  or  the  baptismal 
service  became  the  sign  or  the  occasion  of  their  consecra- 
tion ;  and  this  dedication  to  God  is  the  most  simple,  most 
direct,  and  most  perspicuous  notion  we  can  form  of  baptism. 

IV.  Baptism  was  instituted  from  heaven  by  the  ministry 
of  John  the  Baptist.  Did  John  the  Baptist  dedicate,  or 
consecrate,  those  whom  he  baptized  ?  Yes  ;  for  he  caused 
them  to  pledge  themselves  to  a  new  life  and  to  devote 
themselves  to  the  practice  of  holiness. 

Did  the  Apostles,  who  followed  John  in  baptism,  follow 
him  also  in  this  ?  There  can  be  no  doubt  of  it ;  though 
by  what  form  of  words  they  consecrated  or  devoted  those 
whom  they  baptized  does  not  appear.  I  suppose  it  was  in 
the  name  of  the  God  of  Israel,  or  Jehovah ;  of  which  I 
take  the  subsequent  form  of  "Father,  Son,  and  Holy 
Ghost,"  to  be  a  more  explicit  rendering,  for  the  use  of  the 
Gentiles,  or  in  our  Lord's  words,  "  all  nations."  The 
Apostles  had  long  and  extensive  practice  in  baptism ;  for 
oy  them  "  Jesus  made  and  baptized  more  disciples  than 
John."  They  were  under  the  immediate  eye  of  their  mas- 
ter : — they  were  familiar  with  the  subject : — they  were 
habituated  to  the  service  : — they  knew  when,  where,  how, 
and  to  whom,  to  administer  it.  Very  inconsistent  there- 
fore does  it  appear,  to  deny  the  original  institution  of  a  rite 
so  long  administered,  previous  to  its  enlargement  and  uni- 
versal extension,  as  a  Christian  ordinance  ; — a  rite  which 
had  been  among  the  daily  ministrations  of  the  Apostles 
during  several  years. 

By  his  final  instructions,  our  Lord  extended  the  appli- 
cation of  this  rite  commensurate  with  his  commission  to 
the  Apostles  for  preaching  the  gospel,  to  all  nations. 
No  longer,  said  he,  confine  your  teachings  to  Judea,  to 
Samaria,  to  Galilee  ;  carry  them  over  all  the  earth,  wher- 
ever are  souls  to  be  saved.  No  longer  consecrate  to  the 
true  God,  by  the  rite  of  baptism,  the  inhabitants  of  this 
land  only :  include  all  men  in  your  Christian  affection ,  and 
dedicate  them  to  the  name  and  honour  of  the  Father,  the 
Son,  and  the  Holy  Ghost ;  whether  "  Jew  or  Gentile,  Bar- 
barian or  Scythian,  bond  or  free  :"  that  the  religion  of  the 
cross  may  be  "all,  and  in  all."     What  special  enactments 


subjects  of  baptism.  2 

could  the  Apostles  need  for  their  direction,  after  years  of 
practice,  guided  by  their  Lord  himself?  What  cases  of 
nice  discrimination  could  they  require  instructions  how  to 
treat — they  who  had  received  his  commands  on  the  sub- 
ject, Mat.  xxviii.  19.  "  Teach  all  nations,  as  you  have 
taught  the  Jews  :  baptize  all  nations,  as  jtou  have  bap- 
tized the  Jews  ;"  is  their  unlimited  commission. 

Those  who  were  baptized  by  John  and  by  the  Apostles, 
were  volunteers.  They  left  their  houses,  and  came  and 
solicited  the  rite ;  but  all  might  come  to  the  Jordan  who 
pleased.  Those  who  staid  at  home  declined  the  rite :  no 
force  compelled  them  to  come  : — was  it  possible  that  there 
should  be  any  repulsive  force  acting  against  those  who  did 


come 


"  Thy  people  shall  be  willing,  in  the  day  of  thy  power." 
Luke  xvi.  16;  they  "pressed"  into  the  Kingdom  of 
Heaven  ,  Mat.  xi.  12,  they  "  took  it  by  force :"  Did  those, 
who  thus  vehemently  solicited  consecration  to  God,  re- 
strict that  consecration  to  their  own  persons  ?  Did  Jewish 
parents,  who  knew  that  "  the  children  of  proselytes  were 
baptized  with  their  parents ,"  never  think  of  bringing  their 
own  children  to  be  baptized  with  themselves  ?  Did  those 
volunteers  from  among  the  heathen,  who  knew  that  chil- 
dren were  consecrated  to  some  of  their  gods  by  baptism, — 
but  who  dedicated  their  own  persons  to  the  sacred  Trinity 
— withhold  from  the  Christian  rite,  those  whom  they  most 
earnestly  desired  should  be  kept  from  the  pollution  of 
idolatry — Ephes.  vi.  4 ;  and  "  brought  up  in  the  nurture 
and  admonition  of  the  Lord  ?"  Or  rather,  did  they  not, 
by  the  earliest  possible  consecration  of  them  to  the  Holy 
Trinity,  forestall  their  forcible  consecration  to  idols  ?  Did 
they  not  by  anticipation  render  impossible  that  which  they 
so  much  dreaded  ? 

Is  it  asked,  "why  then  did  not  our  Lord  enact  that  all 
young  children  should  be  baptized  r"  I  answer,  because 
the  gospel  was  no  local,  national,  or  partial  religion,  like 
the  Jewish  ;  but  was  to  be  promulgated  all  over  the  world. 
It  was  to  be  received  by  choice  ;  but  Jews  had  no  choice 
whether  they  would  be  born  of  their  nation,  or  not.  When 
one  parent  only  was  a  Jew,  the  issue  was  pronounced  un- 
clean by  the  Jews,  as  Timothy  was  ;  but  in  those  days, 
the  gospel  might  be  received  by  one  parent  only,  the  other 
remaining  an  idolater  during  many  years.     The  believing 


22 


SUBJEC7-*    OF    BAPTISM. 


"wife  might  desire  to  devote  her  child  to  the  Holy  Trinity : 
"  no  ;  says  the  unbelieving  husband,  the  child  is  my 
property  ;  and  I  forbid  that  ;"  or  says  the  believing 
husband,  "  I  earnestly  wish  to  consecrate  to  nry  Lord  and 
Saviour  this  increase  of  my  family." — "  I  oppose  that 
with  all-  my  might,"  says  the  unbelieving  wife.  What 
broils,  what  bickerings,  what  contentions,  what  animosities 
must  inevitably  have  followed  wherever  the  gospel  had 
entered  a  family  by  means  of  one  of  the  married  parties 
only,  had  the  Saviour  strictly  enjoined  the  baptism  of  babes 
and  sucklings,  as  an  act  of  obedience  to  him  !  What  a 
struggle  it  must  have  produced  in  every  family,  and  in  the 
most  virtuous  and  upright  bosoms,  between  duty  on  one 
hand,  and  impossibility  on  the  other  ! — between  the  desire 
of  submission  to  Christ,  and  the  opposition  of  conjugal 
authority,  supported  by  the  public  laws  and  the  public 
force  r  Our  Lord's  infinite  wisdom  knew  the  human  heart. 
He  was  the  author  of  peace,  and  lover  of  concord.  Never 
did  he  violate  the  bonds  of  natural  affection — he  sanctified 
a  marriage  by  his  presence,  but  he  hated  divorce  and  putting 
away. 

To  domestic  considerations  we  add  the  troubles  of  the 
times,  and  the  persecuted  state  of  the  Church,  1  Cor.  vii. 
29.  If  the  apostle  felt  himself  constrained  to  advise  those 
who  had  wives,  to  conduct  themselves  as  though  they  had 
them  not ;  did  not  the  same  cause  influence  those  who  had 
children,  when  the  name  of  Christian  was  death  ?  Hun- 
dreds of  Christian  children,  and  tens  of  thousands  of  half 
blood  might  remain  unbaptized,  against  their  parent's 
wishes ;  enforced  by  hard  necessity.  We  cannot  adequately 
sympathize  with  Christians  under  the  terror  of  Roman  per- 
secution, and  the  violence  of  heathen  priesthood.  Hence 
the  necessity  of  some  acquaintance  with  Church  History, 
beyond  the  limits  of  the  New  Testament :  and  the  neces- 
sity for  some  to  teach  "  plain  unlettered  men  :"  and  the 
guilt  of  those  who  never  instruct  their  hearers  in  what 
would  contribute  so  greatly  to  their  knowledge,  edification, 
and  comfort. 

On  all  who  came  to  Jordan,  John  conferred  baptism : — 
and  whoever  received  his  rite  stood  pledged  to  repentance 
and  holiness.  On  those  who  desired  baptism  from  the 
apostles,  they  bestowed  it.  Their  practice  demonstrates 
their  principle.     The  history  of  the  Christian  Church  has 


SUBJECTS    OF    BAPTISM.  23 

preserved  instances  in  proof  of  this  proposition  ;  for  we  read 
of  several,  when  Christianity  was  extensively  promulgated, 
who  were  baptized  in  adult  years.  Those  were  in  the 
same  situation  as  the  children  who  were  left  at  home  when 
their  parents  travelled  to  the  Jordan  to  John :  or  as  those 
children  who  in  the  wilderness,  under  Moses,  did  not  re- 
ceive circumcision,  because  the  perils  of  time  and  place 
forbad  the  safe  performance  of  the  rite.  These  were  after- 
wards circumcised  in  adult  years,  Josh.  v.  2-7  ;  from  the 
necessity  of  the  case  ;  though  in  strict  compliance  with  the 
Divine  law  they  ought  to  have  been  circumcised  on  the 
eighth  day  after  their  birth.  Now  these  instances  of  adult 
baptism,  recorded  in  Church  History,  demonstrate  that 
Christian  parents  "  were  not  under  bondage." — Divine  be- 
nevolence "preferred  mercy  to  sacrifice."  But  that  same 
Church  History  unequivocally  proves  the  baptism  of  little 
ones  to  be  a  Christian  practice  :  and  we  accept  its  testi- 
mony on  this,  with  equal  confidence. 

V.  Late  in  the  second  century,  and  within  a  hundred  and 
fifty  years  after  the  churches  were  planted  by  the  apostles, 
A.  D.  200,  Tertullian  wrote  against  Infant  Baptism.  Now 
he  could  not  have  written  against  a  custom  which  did  not 
exist ;  nor  unless  it  prevailed.  His  reasons  are  sophisti- 
cated by  "  the  spirit  of  bondage"  of  the  ancient  law. 
They  are  marked  by  that  disposition  to  dread  and  despair 
which  characterized  the  Mosaic  dispensation. — He  argues 
— "Give  to  them  who  ask  thee, but  children  cannot  ask: 
Do  not  forbid  them  to  come :  therefore  let  them  stay  till 
they  can  come  :  let  them  come  when  they  are  grown  up — 
when  they  understand — when  they  are  instructed  whither 
it  is  they  are  about  to  come  :  let  them  be  made  Christians 
when  they  can  know  Christ."  For  reasons  equally  valid, 
unmarried  persons  ought  to  be  kept  off  from  baptism, 
who  are  likety  to  be  visited  by  temptation — as  well  those 
who  never  were  married  ought  to  be  kept  off  on  account  of 
their  coming  to  maturity ;  as  those  in  a  widowed  state,  by 
reason  of  the  loss  of  their  conjugal  partners.  Add  the 
thousand  reasons  which  deter  persons  engaged  in  the  mul- 
tifarious concerns  of  life,  in  middle  age, — and  the  inevita- 
ble infirmities  and  weaknesses,  mental  and  bodily,  of  old 
age — and  baptism  is  postponed  till  doomsday.  A  hopeful 
method  of  establishing  the  Church  of  Christ ! 

But  Tertullian  had  a  shorter  way  of  confounding  the  pop- 


24  SUBJECTS    OF    BAPTISM. 

ular  practice,  could  he  have  availed  himself  of  it.  He 
omitted  the  strongest  argument  that  possibly  could  be 
employed  against  the  object  of  his  aversion,  had  truth  al- 
lowed him  to  use  it :  the  very  battering-ram  of  destruction 
against  Infant  Baptism,  could  he  have  wielded  it.  "  This 
practice  is  a  novelty  :  it  dates  but  of  yesterday :  it  was 
unknown  to  Christians  fifty  years  ago :  it  was  unknown 
to  the  first  churches:  it  was  unknown  to  the  Apostles." 
He  would  willingly  have  said  this,  for  this  must  have  con- 
demned the  practice  conclusively.  Not  another  word  was 
necessary:  but  he  could  not.  He  might  twist  a  few 
texts  out  of  their  perpendicular,  in  support  of  his  princi- 
ples ;  or  he  might  go  so  far  as  to  hazard  a  slight  fib  ;  but 
on  a  downright  falsity  the  Christian  Father  would  not  ven- 
ture; although  intent  on  suppressing  Infant  Baptism. 

VI.  I  know  not  which  speaks  most  loudly,  the  silence 
of  Tertullian,  notwithstanding  what  he  would  have  said, 
or  the  affirmation  of  his  contemporary  Origen,  who  ex- 
pressly ascribes  the  practice  of  infant  baptism  to  the  Apos- 
tles. Origen  had  many  advantages  not  then  common : — ■ 
he  was  of  Christian  descent ; — his  father  was  a  Christian 
martyr ;  his  grandfather  and  great-grandfather  also  were 
Christians.  Could  a  family  so  early  Christianized  be  ig- 
norant what  had  been  the  primitive  rites  and  customs  of 
the  Apostles,  and  the  apostolic  churches  ?  Origen's  words 
are  these — "  The  Church  received  from  the  Apostles  the 
injunction,  or  tradition,  to  give  baptism  even  to  infants. 
According  to  that  saying  of  our  Lord  concerning  infants — 
and  thou  wast  an  infant  when  thou  wast  baptized — their 
angels  do  always  behold  the  face  of  my  Father  who  is  in 
heaven."  We  have  these  explicit  passages  in  a  transla- 
tion and  abridgement  of  Origen's  works  from  Greek  into 
Latin ;  and  if  the  testimony  of  Origen  had  stood  opposed 
to  infant  baptism,  we  should  never  have  heard  one  word 
on  the  disadvantage  of  having  his  work  in  a  translation 
only,  or  any  imputation  on  the  competence  or  correctness 
of  his  translator,  Rufinus. 

We  justify  the  practice  of  the  primitive  churches,  for 
whatever  opinions  might  obtain  in  different  places,  or 
whatever  difference  in  administration,  because  no  instance 
of  reproof  from  the  Apostles  is  recorded.  The"  Corin- 
thian church  transgressed  in  the  administration  of  the 
Lord's  Supper.     By  the  admonition  addressed  to  them  on 


-SUBJECTS    OF    BAPTISM,  25 

that  occasion,  succeeding  ages  are  taught,  It  were  but  a 
dubious  specimen  of  Christian  chanty  to  regret,  that  some 
occasion  of  reproof  on  the  subject  of  baptism  did  not  occur 
among  the  churches,  by  which  we  also  might  have  been 
instructed ;  but  from  this  silence  it  is  clear,  that  this  Sa- 
crament had  not,  in  the  days  of  the  Apostles,  been  misun- 
derstood or  misapplied. 

VII.  The  churches,  says  Origen,  acted  upon  tradition : 
Traditionem,  nagadoaov ;  Paradosin,  What  is  the  mean- 
ing of  the  word  tradition  in  the  Apostolic  writings,  and 
those  of  the  early  fathers  ?  We  are  accustomed  to  affix 
to  it  the  notion  of  a  mere  rumour  unsupported  by  docu- 
ments, and  therefore  liable  to  perversion  ; — but  this  is  di- 
rectly contrary  to  the  import  of  the  word  among  the  first 
Christians.  Tradition  is  a  Scripture  term  used  by  the 
Apostle  to  describe  his  own  writings,  It  has  latterly  been 
employed  to  express  unwritten  reports,  handed  down  from 
age  to  age,  and  therefore  uncertain  and  often  mutilated  or 
perverted.  That  sense  of  the  term  is  perfectly  inapplica- 
ble to  the  age  of  the  Apostles  and  of  the  Apostolic  men, 
among  whom  it  had  no  such  meaning.  The  term  naqadocng, 
Paradosis,  Tradition,  as  used  by  the  ancient  Fathers,  sig 
nines  good  and  credible  evidence  delivered  by  one  person 
to  another,  either  written  or  by  speaking ;  and  is  applied 
even  to  the  Gospels.  Suicer.  Thesaur.  Tom.  ii.,  Evayyehxat 
irtccQaSooeig,  Traditionary  Gospels.  Thus  Irenaeus  says  of  the 
Gospel  of  Mark — "  Marcus  discipulus  et  mterpres  Petri,  et 
ipsa  quce  annunciata  erant  per  scripta  nobis  tradidit.  Mark 
the  disciple  and  interpreter  of  Peter,  and  the  things  that 
were  spoken  by  Peter  he  has  preserved  by  writing  tra- 
dition for  us."  The  people  urged  Mark  to  write;  as 
the  Elders  of  the  church  afterwards  urged  the  Apostle 
John  to  write.  This  desire  for  written  tradition  was  the 
very  contrary  to  a  disposition  to  depend  on  uncertain  tra- 
dition. Clement  of  Rome  saj^s,  Epis.  Corinth,  xlii.  xlv., 
"  The  Apostles  appointed  their  first-fruits  to  be  Bishops 
and  Ministers  over  such  as  should  believe,  having  first 
proved  them  by  the  Spirit.  They  gave  direction,  when 
they  should  die,  how  other  chosen  and  approved  men 
should  succeed  in  their  ministry."  This  is  perfectly  coin- 
cident with  Paul's  charge  to  Timothy,  to  commit  to  faith- 
ful men  what  he  had  heard  that  Apostle  deliver  to  many 
Christian  brethren  for  this  purpose,  2  Tim.  ii.  2.  Justin 
3 


26  SUBJECTS   OF    BAPTISM. 

Martyr  says ;  "  Having  been  a  disciple  of  the  Apostles,  1 
became  a  teacher  of  the  nations.  Those  things  which  were 
delivered  to  me  I  minister  to  them  who  are  become  worthy 
disciples  of  the  Truth."  The  Epistle  to  Diognetus  ascrib- 
ed to  Justin  says  expressly,  "  the  Tradition  of  the  Apostles 
is  observed"  This,  on  the  subject  of  Baptism,  is  of  so 
much  the  greater  consequence,  as  about  A.  D.  200,  there 
arose  a  violent  dispute  concerning  this  rite  ;  and  about  the 
same  time  Tertullian  remonstrated  against  Infant  Baptism ; 
which  proves  the  prevalence  of  the  practice. 

The  Apostle  writing  to  the  Thessalonians,  exhorts  them 
to  "  hold  the  traditions  they  had  been  taught,  whether  by 
word,  or  by  our  epistle."  He  makes  no  difference  between 
what  he  had  written,  and  what  his  authorized  agents  re- 
ported in  his  name :  and  he  calls  his  own  epistles  tradi- 
tions. The  first  epistle  to  the  Corinthians  is  a  collection 
of  traditions  ;  for  it  was  delivered  to  the  church  at  Corinth, 
by  Stephanas,  and  Fortunatus,  and  Achaicus,  in  the  name 
of  Paul.  It  is  a  series  of  instructions  communicated  by 
second  hands ;  it  is  composed  of  written  traditions ;  and 
supposing  that  Paul  added  verbal  instructions  on  some 
points  to  Stephanas  and  his  brethren,  these  became  un~ 
written  traditions,  when  they  were  reported  by  those  Chris- 
tians to  their  constituents,  the  Corinthian  church.  This 
"  Instruction,"  1  Cor.  xi.  2,  is  rendered  precepta — tradi- 
tiones,  in  Latin  :  in  English,  directions.  Instructions,  Dodd- 
ridge. Injunctions,  Parkhurst.  Ordinances,  in  our  public 
version,  traditions — "  tradition,  which  ye  received  of  us." 
So  then,  the  apostle  calls  his  own  teachings,  traditions, 
2  Thess.  ii.  15 ;  iii.  6,  instructions,  directions,  injunctions, 
or  ordinances.  Origen  uses  the  word  in  the  same  sense. 
u  The  church,"  says  he,  "  received  from  the  Apostles, 
the  tradition,  injunction,  direction,  instruction,  or  ordinance, 
to  give  baptism  to  infants."  This  is  very  credible  on  the 
authority  of  the  relator ;  but  it  becomes  much  clearer,  by 
a  closer  examination  of  the  facts  in  the  case. 

It  is  certain  from  their  own  testimony  ^  that  the  Apostles 
took  care  to  establish  means  of  conveying  their  directions 
or  injunctions  to  succeeding  generations.  Such  clearly  is 
the  import  of  the  Apostle  Peter's  language,  2  Peter  i.  15  ; 
"  I  will  endeavour,  that  after  my  decease,  you  make  men- 
tion of  these  things  ;" — and  thereby  perpetuate  the  re- 
membrance of  them.     This  is  perfectly  coincident  with 


SUBJECTS    OF    BAPTISM.  27 

PauPs  directions,  2  Tim.  ii.  2 ;  "  The  things  which  thou 
hast  heard  from  me,  dia,  dia,  for  the  purpose  of  instructing 
many  witnesses,  the  same  commit  thou  to  faithful  men, 
who  shall  be  able  to  teach  others  also."  If  the  Apostles 
were  so  careful,  there  can  be  no  doubt,  but  the  primitive 
Christians  were  also  equally  anxious  to  be  informed 
respecting  whatever  accounts  of  the  conduct  of  Christ,  and 
of  his  Apostles,  were  in  preservation  among  them.  Irenseus 
describes  his  anxiety  to  acquire  information  from  his  mas- 
ter Polycarp  :  "  I  remember  his  discourse  to  the  people  con- 
cerning the  conversations  he  had  with  John,  the  Apostle,  and 
others  who  had  seen  our  Lord;  how  he  rehearsed  their  dis- 
courses^ and  what  he  heard  them  who  were  eye-witnesses  of 
the  Word  of  Life  say  of  our  Lord,  and  of  his  miracles  and 
doctrine"  This  proves  that  Polycarp  had  diligently  in- 
quired from  those  who  could  tell  him,  concerning  our 
Lord  and  his  doctrine.  He  had  made  himself  master  of 
whatever  was  to  be  known.  It  proves  also,  that  such 
traditions  were  repeated  by  him  in  his  public  discourses  to 
the  people;  the  best  of  all  possible  modes  of  instruction. 
Moreover,  these  discourses  made  the  deepest  impres- 
sion on  the  memory  of  Irenseus  ;  who  expressly  mentions 
,"  reborn  infants."  Thousands  of  other  hearers,  equally 
desirous  to  know,  were  equally  attentive  and  equally 
affected.  The  same  desire  animated  Origen.  For  the 
purpose  of  acquiring  such  knowledge,  he  visited  the 
churches  planted  by  the  Apostles  in  Cappadocia  and 
Arabia,  in  Greece  and  Rome  ;  while  the  main  part  of  his 
life  was  spent  in  Syria  and  Palestine,  the  seat  of  the  first 
churches  ;  where  he  could  not  fail  to  acquire  an  intimate 
acquaintance  with  their  constitution,  manners,  and  practice. 
He  was  a  native  of  Alexandria  in  Egypt. 

VIII.  Irenaeus,  the  disciple  of  Polycarp,  who  had  been 
the  disciple  of  John  the  Apostle,  lived  long,  and  might 
bear  his  testimony  to  the  truth  seventy  or  eighty  years  after 
the  death  of  John ; — bat  to  avoid  cavil,  I  take  the  gene- 
rations in  the  family  of  Origen,  and  of  those  "faithful 
men"  to  whom  Timothy  gave  charge,  at  forty  years  only ; 
and  because  Origen's  father  was  martyred,  I  take  him  for 
twenty-Jive  years  only.  It  appears  then  that  the  testimony 
of  Paul,  of  Timothy,  of  Timothy's  "  faithful  men"  and  of 
"  others  also"  instructed  by  them,  reaches  downwaid  to 
he  year  180.     Origen  was  born  in   185.     Add  for  his 


28 


SUBJECTS    OF    BAPTISM. 


father,  twenty-five  years  ;  his  grandfather,  forty  years  ;  an<l 
his  great-grandfather  forty  years  also,  and  we  are  brought 
to  the  year  80,  when  Mark  the  Evangelist  had  been  d?ad 
only  twelve  years  at  Alexandria.  Mark  knew  the  practice 
of  the  Apostles.  He  would  select  his  "  faithful  men"  to 
transmit  his  instructions.  John  survived  for  twenty  years. 
There  was  Timothy,  or  Titus,  or  some  one  of  their  "  faith- 
ful men,"  living  contemporaries  with  the  Origen  family  for 
nearly  a  hundred  years!  Is  it  possible  that  under  such 
circumstances,  the  practice  of  the  Church  derived  from  the 
Apostles,  in  a  matter  of  daily  occurrence,  could  be  forgot- 
ten ?  Could  it  be  perverted,  abused,  counteracted  ?  Could 
a  rite  totally  new,  unfounded,  diametrically  opposite  to 
Apostolic  injunctions,  be  established  and  prevail  ?  Where 
was  Timothy  ?  where  were  his  "  faithful  men  ?"  Not  at 
their  duty,  if  such  transgression  could  be  announced  ant, 
acted  on,  as  derived  from  the  Apostles  themselves  ! 

What  is  it  short  of  impossible  to  imagine  that  Origen  had* 
been  imposed  upon — he  who  travelled  for  the  express  pur- 
pose of  acquiring  information,  who  visited  the  Apostolic 
churches,  and  resided  among  the  chief  of  them — that  he 
should  not  know  the  Christian  observances  in  his  own 
family,  from  his  father,  his  grandfather,  &c,  derived  from 
Mark  the  Evangelist  ?  Were  this  a  question  on  a  fact  of 
modern  history,  said  to  have  occurred  a  hundred,  or  a  hun- 
dred and  twenty  years  ago,  would  you  not  deem  the  evi- 
dence sufficient  to  establish  your  belief? — Such  is  the 
testimony  of  Origen  in  reference  to  injunctions  for  infant 
baptism,  derived  from  the  Apostles.  Many  Apostolic 
persons  were  living  in  Egypt,  who  had  daily  intercourse 
with  Judea.  Jewish  Christians,  after  the  destruction  of 
Jerusalem,  settled  among  their  countrymen  at  Alexandria  ; 
and  from  these,  as  well  as  from  other  Christians  in  Greek 
churches,  Origen  obtained  correct  information  respecting  all 
Christian  rites. 

We  shall  now  support  the  affirmation  of  Origen,  that 
"  the  Church  received  from  the  Apostles  an  injunction  to 
confer  baptism  on  infants,"  by  inquiring  whether  any  traces 
of  such  practice  by  the  Apostles  themselves,  or  by  any  one 
of  them,  are  preserved  in  Scripture  ?  The  facts  of  that 
question  are  our  immediate  object. 

The  import  of  that  language  in  which  such  facts  are 
transmitted  is  not  to  be  decided  bv'k«  conceptions  of  "  an 


SUBJECTS   CP   BAPTISM.  29 

unlettered  man,  with  the  New  Testament  only  in  his  hand" 
— at  the  distance  of  nearly  two  thousand  years  from  the 
original  writer,  in  point  of  time,  and  several  thousand  miles 
from  his  country ; — but  from  those  of  a  Greek  man,  able  to 
peruse  the  New  Testament,  who  must  know  what  was 
included  in  the  current  language  of  his  age  and  country  : 
more  properly  still,  from  those  of  Theophilus,  to  whom 
Luke  dedicated  his  work,  and  who  certainly  understood  the 
full  sense  of  what  the  sacred  writer  addressed  to  him. 

Whoever  is  acquainted  with  any  language  besides  his 
own,  knows  well,  that  with  whatever  skill  a  translation 
from  a  foreign  tongue  be  executed,  it  will  be  liable  to 
imperfections  in  the  application  of  words,  either  as  to 
meaning  or  to  spirit.  Valuable  as  our  public  version  of 
the  New  Testament  is,  it  could  not  escape  this  defect, 
which  is  inherent  in  the  very  nature  of  language ;  and  I 
have  never  yet  seen  those  passages  of  Scripture  set  in  a 
just  light  which  support  the  testimony  of  Origen. 

A  precept  or  practice  referring  to  the  baptism  of  children 
might  naturally  be  expected  in  connection  with  the  mention 
of  children  ; — or  with  such  particulars  as  imply  the  presence 
of  children,  and  demonstrates  their  participation.  Parents 
without  children  are  not  to  the  purpose,  however  numerous. 
Children  without  parents,  the  circumstances  of  the  Gospel 
history  do  not  warrant  us  to  expect.  If  such  occur,  they 
are  doubly  worthy  of  notice  ;  but  in  general,  we  expect  to 
find  children  in  company  with  their  parents,  children  of 
various  ages,  especially  in  numerous  families.  Families 
imply  children.  Families  are  composed  of  children  in 
every  stage  of  life. 

IX.  To  express  the  presence  of  children,  our  language 
formerly  employed  the  term  house;  but  modern  correct- 
ness adopts  another  usage  of  the  word. 

The  English  term  house  means  a  building  or  residence. 
Outhouses  are  buildings  somewhat  removed  from  the  family, 
usually  inhabited  by  inferior  persons,  the  servants  and 
assistants.  House  is  also  used  metaphorically,  to  denote 
successive  generations  of  men  allied  by  consanguinity. 
By  the  addition  of  a  sjdlable,  house  imports  the  attendants 
or  principals  ;  their  whole  establishment  of  every  descrip- 
tion, their  household — whoever  holds,  belongs,  or  apper- 
tains to  their  house. 

Oixog,  Oikos  ;  House,  has  the  following  meanings  ; — the 

3* 


*>^  SUBJECTS    Ok    SApTiSfc 

temple  of  the  Lord  ,  the  temple  of  an  idol ;  a  royal  palace  ; 
the  palace  of  a  great  man ;  a  military  establishment ;  a 
college  or  place  of  learning ;  a  private  dwelling ;  a  cot, 
hovel,  hut,  or  shed ;  a  bird's  nest,  and  perhaps  a  mere 
roosting-place  ;  a  nation  ;  a  family  descent  through  ages  ; 
a  private  family,  contemporaries ;  the  celestial  state  ;  the 
vehicle  of  disembodied  spirits  in  the  celestial  state ;  the 
church  of  God  on  earth  ;  the  persons  of  believers  on  earth ; 
a  tent ;  a  parlor ;  a  chamber  and  retiring  rooms  distinct 
from  the  temple.  Is  it  possible,  that  these  twenty  senses 
of  this  word  can  be  thoroughly  examined  and  fully  under- 
stood, as  it  has  been  said,  in  the  short  space  of  a  "  single 
hour  ?"  We  must  seek  for  knowledge  as  for  silver  in  a 
mine — we  must  dig  for  it,  as  for  hid  treasure.  One  instance 
in  proof  of  this  is  the  extent  of  research  demanded  by 
this  single  word,  if  we  determine  thoroughly  to  under- 
stand it. 

X.  In  our  inquiries  after  truth,  it  is  of  great  moment  to 
establish  the  rules  which  are  to  guide  us — and  by  the  fol- 
lowing rules  we  should  attempt  to  elucidate  Scripture  : — 

I.  Every  word  should  be  taken  in  its  primary,  obvious,  and 
ordinary  meaning,  unless  there  be  something  in  the  connection, 
or  in  the  nature  of  things,  which  requires  it  to  be  taken  other- 
wise)— II.  Whenever  by  the  connection  of  a  term,  or  by  the 
nature  of  things,  we  are  obliged  to  depart  from  the  primary, 
obvious,  and  ordinary  meaning  of  a  word,  we  should  depart 
as  little  as  possible  from  that  meaning,  and  even  with  reluc- 
tance. The  necessity  of  this  rule  on  the  word  Baptism  is 
evident ;  for  though  to  the  English  reader  it  imports  puri- 
fication, yet  the  Greek  scholar  knows  that  it  is  metaphori- 
cally taken  to  denote  corruption. — III.  Whatever  is  ex- 
pressed in  Scripture  is  conclusive  argument ;  and  whatever 
is  not  expressed  is  not  conclusive.  Hence,  we  must  ex- 
amine and  ascertain  the  proper  meaning  of  the  terms  Ocxog, 
Oikos;  and  Ocxia,  OiMa. 

XI.  OIK02 ;  Oikos. — The  first  passage  recommended  to 
consideration  is  this,  Eccl.xxix.  28. 

"  The  first  indispensables  for  human  life  are  water,  and 
bread,  and  a  wrapper  for  the  body,  and — oikos — a  hut,  to 
conceal  the  shame  of  the,  party.  Better  is  the  life  of  a 
poor  man  under  the  shelter  of  a  shed,  or  log-house,  than 
delicate  fare  at  another  man's.  Be  it  little  or  much,  hold 
thee  contented :  and  thou  sha^i  not  hear  reproach  cast  on 


SUBJECTS    OF    BAPTISM.  31 

thy — oikia — residence.  It  is  a  miserable  life  to  go  from 
oikia  to  oikia — from  residence  to  residence :  and  where 
thou  dost  not  own  even  a  hovel,  thou  shalt  not  open  thy 
mouth.  Thou  mayest  receive  food  ;  thou  mayest  receive 
drink ;  bestowed  with  an  ill  grace  ;  and  bitter  words  upon 
it.  "Come,  HojsE/m,  help  spread  the  table;  and  hand 
me  up  the  dish,  that  I  may  eat — Go  away,  HousE/ess, 
from  a  man  of  fashion  ;  my  oikia — whole  establishment — 
all  my  lodging  room  is  engaged :  a  brother  grandee  is 
coming  to  enjoy  my  hospitality." 

It  is  evident,  that  oikos  here  describes  the  meanest  shel- 
ter possible,  and  that  oikia  implies  an  extensive  establish- 
ment or  capacious  premises.  They  are  in  absolute  opposi- 
tion to  each  other.  The  compound  word  joar-oiKE,  im- 
ports "  not  possessing  a  hovel  of  the  meanest  kind  :"  and 
it  is  so  used  with  an  inexpressible  opposition,  by  the  apos- 
tle, Eph.  ii.  9.  "  Now  therefore,  ye  are  no  more  strangers, 
but  fellow-citizens  with  the  saints :  no  more,  Ttagoixot, 
paroikoi,  HousE/m  vagrants — but  inmates  of  the  royal  pal- 
ace— of  the  Jiousehold  of  God."  The  apostle  could  not 
find  a  stronger  term  than  jaar-oiKE,  to  denote  in  what  a  for- 
lorn state  the  heathen  had  been ; — nor  a  stronger  opposi- 
tion, to  denote  their  present  happiness,  as  believing  Chris- 
tians. 

The  structure  cannot  be  too  slight  that  is  marked  by 
the  term  oikos.  It  signifies  a  bird's  nest  in  the  "  Geopo- 
nics."  Domus  is  so  used  by  Lucretius  at  the  opening  of 
his  first  book : 

"Frondiferasque  domos  avium,  camposque  virentes." 

This  will  remind  the  reader  of  the  Psalmist's  expressions, 
Psalm  lxxxiv.  3  ;  and  civ.  17  :  "  the  sparrow  hath  found  a 
house."  "As  for  the  stork,  the  fir-trees  are  her  house:" 
her  roosting  place. 

It  is  impossible  to  reduce  the  import  of  the  term  oikos 
lower ;  but  we  shall  see  the  distinction  yet  more  strongly 
in  the  investigation  of  oikia. 

XII.  OIKIA)  oikia. — In  further  proof  that  oikia  implies 
spacious  premises,  consult  the  simile  ;  "  For,  as  the  archi- 
tect of  a  new  oikia — extensive  residence — must  take  care 
of  the  whole  structure ,  in  all  its 'various  parts;  so,  to  stand 
on  every  point,  and  to  go  over  things  at  large,  and  to  be 
curious  in  particulars,  belongeth  to  the  Archigetes,  the  first 


32  SUBJECTS    OF    BAPTISM. 

author  of  the  story :" — not  to  those  who  abridge  it.  2  Mac- 
cabees ii.  20. 

An  oikia  then  resembles  a  history  at  large,  including  all 
particulars  ;  and  treating  on  every  point  specifically. 

The  same  extensive  import  of  oikia,  is  satisfactorily  ex- 
pressed in  the  history  of  the  Magi,  Matt.  ii.  11,  who  visit- 
ed the  Babe  at  Bethlehem.  There  was  no  room  in  the 
inn,  says  the  Evangelist :  his  mother  therefore  retired  to 
the  stable : — "  And  the  wise  men  came  into  the  oikia — 
premises — outhouses  or  stable,  where  the  young  child  was, 
and  found  him  and  his  parents."  This  oikia  cannot  possi- 
bly denote  the  dwelling-house  ;  it  must  denote  out-houses. 

Whoever  is  acquainted  with  a  tanner's  business  knows 
that  it  requires  considerable  space,  and  various  and  large 
out-buildings.  So  the  oikia  of  Simon  the  tanner  at  Joppa, 
Acts  x.  10 ;  his  establishment  was  by  the  sea-side.  The 
men  who  were  sent  to  Peter  inquired  for  the  establish- 
ment— oikia — of  Simon,  Acts  xi.  11,  17  ;  and  stood  before 
the  gate — not  the  door  of  the  dwelling-house,  but  the  gate 
of  the  tanner's  yard.  The  premises  therefore  included  the 
dwelling-house,  on  the  top  of  which  Peter  had  his  vision, 
and  the  offices,  yard,  &c,  around  it. 

This  is  also  strikingly  apparent  to  the  slightest  attention, 
in  the  history  of  Peter's  deliverance,  Acts  xii.  12.  Having 
considered,  he  came  to  the  oikia — premises  of  Mary  the 
mother  of  John — where  many  were  gathered  together, 
praying.  Peter  knocked  at  the  door  of  the  gate — not  the 
door  of  the  dwelling-house,  but  of  the  outer  gate — and  a 
damsel  named  Rhoda  went  out  to  listen ;  and  when  she 
knew  Peter's  voice  she  opened  not  the  gate  for  joy,  but 

running  in .  It  seems  then,  that  Mary's  dwelling-house 

standing  across  a  courtyard,  somewhat  removed  from  the 
street,  preserved  that  privacy  which  the  case  required  ;  as 
passengers  could  not  hear  the  devotions  offered.  The  outer 
gate  of  the  courtyard  had  a  smaller  door ;  and  the  whole 
was  strongly  fastened.  Rhoda  ran  across  the  courtyard 
to  the  outer  gate,  where  she  knew  Peter's  voice,  and  im- 
mediately ran  across  the  courtyard  back  again. 

If  the  out-houses  and  courtyard  include  the  house,  it  is 
clear  that  they  are  distinct  erections.  They  are  divisible, 
and  may  be  separated.  That  the  idea  of  divisibility  is  at- 
tached to  this  term  in  the  New  Testament,  is  evident  from 
the  language  of  the  apostle,  2  Tim.  ii.  20 ;  "  In  a  great 


SUEJECTS    OF    BAPTISM.  33 

house — not  oikos,  but  oikia — there  are  not  only  vessels  of 
gold  and  of  silver,  but  also  of  wood  and  of  earth  ;  and  some 
to  honour  and  some  to  dishonour."  The  whole  of  this  pas- 
sage imports  divisibility.  So  says  our  Lord,  John  xiv.  2 : 
"  In  my  Father's  house — not  oikos,  but  oikia — are  many 
mansions."  Many  mansions  imply  divisibility ;  and  pre- 
mises extensive,  spacious,  wide,  large,  broad,  infinitely  be- 
yond the  feeble  comprehension  of  mortal  man. 

The  Evangelists  frequently  express  the  same  fact  in  dif- 
ferent terms,  and  denote  the  same  identical  object  by  dif- 
ferent appellations  In  the  case  of  the  Paralytic,  Matt, 
ix.  6,  Mark  ii.  11,  and  Luke  v.  24,  all  three  say,  "take 
up  thy  bed,  and  go  to  thine  house — oikias.  The  Pharisees 
charged  with  u  devouring  widows'  houses"  Matt,  xxiii. 
40,  Luke  xx.  47, — all  read  oikia,  not  oikoS.  Though 
there  are  variations  among  the  evangelists,  in  the  phrase- 
ology forbidding  a  man  to  regard  the  property  in  his  oifda, 
yet  not  one  of  the  sacred  writers  substitutes  oikos  for  oikia. 
In  the  course  of  a  long  history,  in  which  we  have  the  words 
from  the  mouths  of  different  speakers,  not  one  stumbles 
on  this  interchange  of  oikos  and  oikia — but  every  speaker 
preserves  the  distinction.  I  allude  to  the  history  of  Corne- 
lius, Acts  x.  xi.  The  dwelling  of  Cornelius  is  called  his 
oikos,  by  the  servants  of  Cornelius,  by  Cornelius  himself, 
and  by  Peter  twice,  Acts  xi.  12,  13.  On  the  contrary,  the 
dwelling  of  Simon  is  called  oikia,  by  the  angel,  by  the  evan- 
gelist, by  Cornelius,  and  by  Peter.  How  is  it  that  no  in- 
terchange occurs  here,  if  the  words  be  interchangeable  ? 
Luke  was  a  good  Greek  writer,  and  well  aware  of  the 
difference. 

With  all  these  distinctions  and  diametrical  oppositions, 
are  these  terms  interchangeable,  in  their  proper  -accepta- 
tion ?  Is  a  hut  interchangeable  with  a  great  house  ?  Is  the 
same  term  that  signifies  the  fragile  materials  and  small  di- 
mensions of  a  bird's  nest,  interchangeable  with  that  which 
denotes  the  heavenly  seat  of  Almighty  power  and  glory  ? 
Is  the  careful  distinction  preserved  by  the  evangelists,  the 
merely  casual  result  of  accident  ? 

But  oikos  is  a  masculine  noun,  while  oikia  is  feminine. 
How  long  have  nouns  masculine  and  feminine  been  inter- 
changeable in  Greek  ?  Are  prince,  princess  ; — jew,  Jew- 
ess ; — tiger,  tigress,  &c.  interchangeable  in  English?    That 


34  SUBJECTS    OF    BAPTISM. 

they  denote  the  same  genus  and  species  is  certain ;  but  as 
terms  in  language,  they  are  not  interchangeable. 

Neither  can  a  part  be  the  same  as  the  whole,  or  be  inter- 
changeable with  it.  That  oikos  really  is  part  of  oikia  is 
the  testimony  of  Hesychius  ;  and  of  Biel,  repeating  him. 

Hesychius.  oixog,  oikos,  ahyij  oixmx,  alige  oikia  a  small 
oikia.  Odyssey,  0.  16  ; — xva  (isqog  tl  ttjq  oixiag,  kai  meros 
ti  tes  oikias,  also  a  certain  part  of  the  oikia.  II.  Z.  490. 
Od.  A.  356.  Penelope  was  really  within  the  building 
when  she  was  commanded  to  go  into  the  oikos,  which  is 
described  as  an  upper  and  retired  apartment,  tcc  ev  ti/ 
oixia,  ta  en  te  oikia,  the  substance  or  property  within  the 
oikia. — Od.  B.  48. 

In  the  Evangelists,  the  property  of  a  householder  is  de- 
scribed as  deposited  in  the  oikia ;  for  the  person  who  is 
said  to  be  on  his  house-top  is  directed  not  to  go  down  to 
take  any  thing  out  of  his  oikia,  Matt.  xxiv.  17 ;  Mark  xii. 
15.  "  Let  him  not  go  down  into  his  oikia;  neither  let  him 
enter  therein — which  implies  some  distance  to  be  passed 
over,  and  marks  a  strong  distinction ;  for  whoever  was  on 
nis  house-top,  was  already  in  his  oikos :  therefore  he  could 
need  no  caution  against  "  entering  therein."  Luke  xvii. 
31,  speaks  of  "his  stuff — his  property — in  the  oikia," 
which  is  strictly  and  remarkably  conformable  to  the  pas- 
sage in  Homer. 

Biel,  Thesaurus  ; — "  oixog,  domus,  tentorium,  templum, 
conclave,  familia.  Gen.  ix.  21.  xxiv.  67.  Num.  ix.  15. 
Deut.  v.  30.  Ez.  xxxii.  14.  1  Chron.  xxix.  19.  Gen. 
vii.  1.  1  Kings  vii.  1, 6,  8,  9.  Luke  i.  27.  et  Prochenium 
de  Styl.  N.  T.  §  120.  2  Kings  xxiii.  8,  13.— Filii ;  1 
Chron.  ii.  10.  Jer.  xvi.  14.  Amos  iii.  1.  Zeph.  i.  9. 
cubiculum,  conclave.  Jer.  xxxv.  4.  Jer.  xxxvi.  10,  12, 
20,  21.  et  confer  Lud,  de  dieu,  Act.  1.  13.  Joseph,  de 
Bell.  Jud.  vi.  6.  conclavia  circa  templum  structa  vocantur 
oixoi,,  oikoi.   Eodem  sensu  vox  legitur  in  Odyss.  A.  v.  353. 

>Alh  eig  oixov  i8oa  xa  raving  sgya  xo{iit,e. 

Sed  abi  in  conclave,  et  tuarum  rerum  curam  habes. 

Quo  respiciens  Hesychius,  oixov  interpretatur  fisgog  ti  rrjg 
oix tag  partem  quandam  domus.'7 

"  Oikos,  house,  tent,  temple,  parlour,  family,  inner 
chamber.     The  ccenacula,  or  retiring  rooms,  built  around 


SUBJECTS    OF    BAPTISM.  35 

the  temple  were,  called  oikoi.  In  the  same  sense  the 
word  is  employed  .in  the  Odyssey  ;  Book  i.  35S. — But  go 
into  your  parlour,  and  mind  your  own  business. — On  which 
authority,  Hesychius  interprets  oikos,  a  certain  part  of  a 
house." 

This  notion  of  a  retired  apartment,  or  appropriate  divi- 
sion of  a  large  building,  expressed  by  the  term  oikos,  fre- 
quently occurs.  Even  the  abode  of  Jupiter  on  Olympus 
seems  to  have  conformed  to  it :  for  we  find,  Iliad  A.  532.  3, 
4,  5,  that  the  gods  had  a  great  hall,  dat/na  Jiog^  doma  Dios,  in 
which  they  met  to  hold  councils,  to  dine,  and  to  sup :  but 
after  supper,  they  retired  efiav  olxovSe  exaazog,  adsuam  quis- 
que  domum,  each  to  his  own  oikos,  his  division  of  the  palace ; 
for  Olympus  was  common  to  all  the  gods.  Homer  took 
his  description  from  a  well-known  custom  of  his  time. 
The  Labyrinth  of  Egypt,  Herod,  lib.  i.  cap.  148,  is  an 
instance  in  point. 

The  same  idea  of  a  separate  retired  apartment  is  con- 
veyed in  later  ages  by  this  word  :  for  Eusebius  informs  us, 
Vita  Const,  lib.  iii.  c.  10,  that  the  council  of  bishops  at 
Nice  was  held  in  a  large  hall — oikos — of  the  royal  resi- 
dence— tw  fieoatTocToj  otxoj  BacriXsioir.  This  he  expresses 
in  another  place  by  "  the  great  Hall  in  the  palace" — oixov 
f/6yiqov  Iv  xolg  fiacriXeioig, — or  otxog  evxTvqiog — an  ora- 
tory, or  place  of  prayer : — not  a  temple,  not  a  separate 
building — but  an  apartment  in  the  palace  itself,  destined  to 
sacred  service  :  not  accessible  to  all  the  world ;  but,  as 
becomes  a  place  of  prayer,  retired  from  the  noise  and 
bustle  of  the  palace. 

If  then  oikos  be  a  small  oikia, — if  oikos  be  a  part  or 
division  in  an  oikia, — if  it  be  an  tipper  part,  an  elevation, 
while  the  oikia  extends  in  breadth,  how  can  these  nouns 
be  interchangeable  ?  And  if  small  and  large,  a  part  and  the 
whole,  height  and  breadth,  be  not  interchangeable — then  the 
argument  of  the  Baptists  fails  ;  and  with  it  falls  their 
whole  system. 

It  is  unnecessary  to  say  much  on  the  figurative  accepta- 
tion of  the  terms,  in  reference  to  living  persons — to  families. 
Our  second  rule  of  interpretation  imports,  that  we  keep  as 
nearly  as  possible  to  the  proper  meaning  of  a  word,  not- 
withstanding it  be  taken  metaphorically ;  according  to  the 
positive  affirmation  of  Aristotle — that  oikos  is  a  society  of 
free  persons,  whereas  oikia  is  composed  of  both  bond  and 


36  SUBJECTS    OF    BAPTISM. 

free — and  consequently,  it  includes  the  oikos  which  forms 
a  part  of  it.  The  part  cannot  be  the  same  as  the  whole, 
or  interchangeable  with  it. 

It  was  common  in  the  East  for  a  son,  though  married,  to 
continue  in  his  father's  house  for  years ;  and  such  an 
instance  we  have,  in  which  it  is  not  possible  to  exclude 
young  children  from  the  import  of  the  term  oikos  in  the 
sense  of  family.  u  In  word  and  deed  honour  thy  father 
and  thy  mother ;  that  upon  thee  may  come  blessings  from 
all  men.  For  the  blessing  of  a  father  establisheth  the 
oikous — houses — of  sons :  while  the  curse  of  a  mother 
rooteth  up  foundations." — Ecclesiasticus  iii.  9. — The  bless- 
ing of  a  father  has  no  effect  on  brick  and  mortar ;  the 
term  therefore  must  mean  a  family  of  young  children  ;  for 
such  infantine  prattlers  are  the  delight  of  a  grandfather. 

Lycophron  calls  an  adulterer  'oLxocpdoq&v,  oikophthoron, 
11  the  corrupter  of  oikos  :"  meaning,  not  merely  the  seducer 
of  wives,  but  the  corrupter  of  the  blood — of  the  family 
descent,  by  introducing  a  spurious  brood.  All  the  women 
in  Penelope's  household,  oikia,  as  well  as  the  dozen  that 
Ulysses  dangled  on  a  rope,  might  have  been  seduced  by 
Penelope's  suitors,  without  affecting  the  fidelity  of  their 
mistress  in  the  least.  On  the  other  hand,  had  Penelope 
alone  been  unfaithful  to  her  husband  Ulysses,  the  chastity 
of  all  her  attendants  would  have  been  no  compensation 
to  him. 

The  Latin  writers  Dumenil.  Lat.  Syn.  Domus,  use  the 
word  domus,  house,  in  the  same  sense.  And  there  is  the 
same  distinction  between  domus — us,  domus — t,  as  between 
oikos  and  oikia. — The  modern  Italian  preserves  it  strongly  ; 
for  casa  is  a  house,  but  casone,  with  an  additional  syllable, 
forming  the  termination,  is  a  great  large  house. 

So,  speaking  of  families,  Juvenal  says — 

Evertere  domos  totas  optantibus  ipsis 
Di  faciles  Sat.  x.  7 — 

"  The  too  easily  acceding  gods  overturn  houses — descent 
of  families — by  granting  the  wishes  of  their  principals,  in 
behalf  of  their  children."  He  speaks  also  of  a  house — 
family — descent,  disgraced  by  adultery :  Dedecus  ille  domus 
sciet  ultimus.     lb.  342. 

Children  are  the  primary  objects  of — oikos — house  ;  but 
oikos  includes  connections  by  marriage ;  the  son-in-law, 


SUBJECTS   OF    BAPTISM.  37 

and  the  daughter-in-law,  with  their  children — the  family- 
descent.  I  know  but  one  text  where  it  expresses  family- 
ascent :  yet  nothing  can  be  clearer  than  the  consanguinity 
marked  by  the  term,  even  in  that  text ;  1  Tim.  v.  4,  "  If 
any  widow  have  children  or  grandchildren — which  is  the 
meaning  of  the  word  rendered  nephews — let  them  learn  to 
show  piety  in  their  own  family,  rov  tdiov  oixovy  ton  idion 
oikon,  and  to  requite  their  parents."  Exactly  coincident 
with  this,  is  the  expression  of  Pindar — Ode  xiii.  oixov 
TQic,olvfX7uovixav ,  "  the  house  thrice  victor  in  the  Olympic 
games :"  meaning,  the  family  of  Xenophon,  to  whom  the 
ode  is  addressed : — Xenophon,  his  father  Thessalus,  and 
his  grandfather  Ptceodorus.  Is  it  possible,  knowing  this, 
that  it  was  intended  to  restrict  the  term  oikos  to  children — 
to  children  "  only  and  always  ?"  If  so,  what  could  be 
meant  by  introducing  a  quotation  from  Aristotle,  importing 
that  "  Oikos  is  a  society  connected  together  according  to 
the  course  of  nature,  for  long  continuance  ?" — Any  sense 
impoverishes  the  sentiment,  unless  by  "  every  day"  all  the 
days  of  life  are  intended.  It  was  so  understood  by  Cicero, 
who  has  very  elegantly  distributed  the  argument  of  Aris- 
totle, where  he  describes  the  progress  of  a  family.  "  The 
first  social  connection,  he  says,  is  the  conjugal :  then  that 
of  children :  these  constitute  a  domus — house  or  family 
common  to  all.  This  is  the  commencement  of  a  city,  as 
it  were,  the  plantation  of  young  trees — the  succession-plot 
of  the  common  weal.  Then  follow  the  union  of  brothers 
and  their  families  ;  of  sisters  and  their  families  :  and  when 
one  house  cannot  contain  their  numbers,  they  form  other 

houses.     After  these  follow  relations  by  marriage 

they  have  the  same  family  descent,  the  same  family  recol- 
lections, the  same  family  rites,  and  the  same  family 
sepulchre."* 

*  Nam  cum  sit  hoc  natura  commune  animantium,  ut  habeant  lubi- 
dinem  procreandi,  prima  societas  in  ipso  conjugio  est:  proxima  in  li- 
beris :  deinde  una  domus,  communia  omnia.  Id  autem  est  principium 
urbis,  et  quasi  seminarium  reipublicae.  Sequuntur  fratrum  conjimcti- 
ones,  post  consobrinorum  sobrinorumque  :  qui  cum  una  domo  jam  capi 
non  possint,  in  alias  domos,  tamquam  in  colonias,  exeunt.  Sequuntur 
connubia  et  affimtates :  ex  quibus  etiam  plures  propinqui.  Quae  pro- 
pagatio,  et  suboles,  origio  est  rerum  publicarum.  Sanguinis  autem 
conjunctio,  benevolentia  devincit  homines  et  caritate.  Magnum  est 
enim  eadem  habere  monumenta  majorum,  eisdem  uti  sacris,  sepulchra 
habere  communia. — Cicero,  de  Off.  Lib.  i.  c.  17 
4 


38  SUBJECTS    OF    BAPTISM. 

This  society  extends  from  the  cradle  to  the  grave  :  from 
the  original  parents,  perhaps  to  second  cousins :  and  to  this 
relation  it  may  possibly  be  traced  in  Scripture.  But  what 
is  there  here  inconsistent  with  the  idea  that  children  are  the 
primary,  and  usually  the  immediate  object  of  the  term 
family  ?  Is  it  not  according  to  Nature  to  place  them  first  ? 
and  does  not  Cicero  himself,  as  well  as  Aristotle,  follow 
that  course  in  this  very  passage,  wherein  he  traces  consan- 
guinity and  affinity  to  their  utmost  extent  ? 

Now  in  all  this,  where  are  servants  or  slaves  admitted  ? 
Is  the  relation  of  master  and  slave  "  according  to  the  course 
of  natureV  Can  we  separate  the  idea  of  children — 
young  children — infants,  from  the  terms  "  house  of  Israel — 
house  of  Jacob — house  of  Judah — house  of  David  ?"  Surely 
not :  for  without  descents  by  infants,  what  becomes  of  the 
nation  ? — Now  if  we  cannot  separate  the  idea  of  children 
from  a  nation,  from  a  Jong  descent,  how  can  we  separate  it 
from  the  families  composing  that  nation,  from  an  immediate 
descent — from  any  one  link  in  the  chain  of  descent  ? — Ii 
then,  children  of  all  ages  be  the  primary  and  immediate 
object  of  the  term  family,  according  to  the  course  of  nature, 
according  to  the  general  and  established  use  of  the  word, 
it  rests  with  those  who  undertake  to  confute  this  proposi- 
tion, to  show  convincing  cause  for  denying  this  import  of 
the  term ;  but  especially  where  the  term  occurs  in  Scrip- 
ture, connected  with  baptism.  They  are  bound  to  show, 
in  the  instances  of  Cornelius,  of  the  Jailor,  of  Lydia,  of 
Stephanas,  of  Crispus,  and  of  Onesiphorus,  to  which  add 
those  of  Aristobulus  and  Narcissus,  with  the  many  believers 
who  formed  the  church  of  Corinth,  that  there  neither  were, 
nor  could  be  young  children  in  any  one  of  those  instances. 
If  this  be  thought  too  much  trouble,  the  purpose  may  be 
answered  with  equal  certainty,  by  merely  proving  that  the 
families  of  the  Bishop,  the  Deacon,  and  the  young  women, 
in  the  epistle  to  Timothy,  cannot  include  young  children — 
infants. 

OIKIA. —  Olkia  includes,  besides  the  family,  slaves,  ser- 
vants, or  attendants. — "  A§  the  sun  rising  in  mid-heaven  is 
a  good  wife  to  her  household,"  Oixiag^  oikias. — Eccl. 
xxvi.  16  ;  and  iv.  30.  "  Be  not  as  a  lion  in  thy  oikia,  and 
frantic  among  thy  servants  /" — Here  a  parallelism  is  intend- 
ed. The  term  frantic  is  parallel  to  lion;  and  servant  is 
parallel  to  oikia,  or  household. — 2  Mac.  iii.  30.     "  But  it 


SUBJECTS    OF    BAPTISM.  39 

I 

any  one,  old  or  young,  shall  conceal  any  Jew,  he,  with  all 
his  household^  navoixia,  pajunMa,  shall  be  put  to  death  with 
the  most  ignominious  torments." — Here  the  master  is  dis- 
tinct from  his  servants,  and  both  family  and  servants  are 
threatened  by  the  edict;  because  servants  are  privy  in 
cases  of  concealment :  and  the  intention  of  this  edict  was 
to  deter  universally. 

We  have  a  passage  in  which,  without  falsifying  history, 
it  is  impossible  to  include  the  family  in  the  term  oikia, 
Phil.  iv.  22.  "  All  the  saints  salute  you,  especially  those 
who  are  of  Caesar's  household,"  otxiag,  oikias.  Not  one 
of  Caesar's  family  was  at  that  time  converted  to  Christiani- 
ty ;  though  some  of  his  household  attendants,  servants  or 
courtiers,  were.  The  names  of  several  are  apparently 
mentioned  in  Scripture. 

The  conclusion  therefore  is,  as  in  the  instance  of  Noah's 
family,  that  the  servants  are  of  necessity  excluded  from 
the  oikos  ;  and  in  this  instance  of  Caesar's  oikia,  the  family 
is  excluded,  of  equal  necessity.  These  terms  cannot  be 
regularly  and  grammatically  interchangeable.  In  this, 
the  metaphorical  or  figurative  acceptation  of  the  terms 
coincides  completely  with  their  primary  and  proper  im- 
port. The  terms  oikos  and  oikia  when  used  figuratively 
are  not  regularly  and  grammatically  interchanged  in  Scrip- 
ture language. 
«  ©     © 

The  Septuagint  translation  justifies  the  general  principle. 

Jacob  was  a  plain  man  dwelling  in  tents.  Sep.  oixwv 
oixiup.  Two  manuscripts,  the  Aldine  edition,  and  Cyril. 
Al.,  read  oixcov  ev  oixia.  He  oikosed  in  the  oikia  of  his 
father.  He  occupied  a  portion  of  the  general  establish- 
ment of  Isaac ;  enjoyed  the  patriarchal  and  patrimonial 
tent.  This  is  another  instance  of  oikia  being  much  more 
extensive  than  oikos :  and  is  a  proof  that  tents  were  known 
under  the  general  appellation  of  houses;  as  they  are  at 
this  day,  among  the  Arabs. 

Exodus  i.  21.  He  made  them  houses.  Sep.  enoirjoev 
iuviaig  oixiag. — Aquila  enoirjasp  tavxaig  otxovg. — Symma- 
chus  enoirjaev  taviaig  oixiag, — Theodotion,  btxoitjo'bv  avTcug 
iixovg. — Gr.  Ven.  snoirjaev  ovv  exewuv  dopog^  douovg. — 
The  meaning  is  well  explained  by  a  Greek  scholiast  in 
Oaten.  Nicet.  toiovtov  s%t  to,  snovrjaBv  avxaig  oixovg,  tovt1 
-qiv  yvitjoev  avxaig  to  ysvog.  The  writer's  thought  is,  that 
nasmuch  as  the  midwives  had  assisted  the  Israelite  women, 


40 


subjects  of  baptisl:. 


rendering  them  mothers  of  children,  therefore  the  Lord  as- 
sisted the  midwives,  and  rendered  them  in  return  mothers 
of  numerous  families.  The  Greek  scholiast  employs  oikos 
in  such  a  manner  that  having  in  his  mind  the  idea  of  the 
parturition  of  the  midwives,  he  becomes  an  additional  and 
effectual  evidence  for  the  acceptation  of  the  term,  oikos, 
in  the  sense  of  family  or  issue  of  the  body — infants. 

XIII.  The  term  House  in  the  sense  of  family  is  meta- 
phorical ;  and  is  derived  from  the  term  House  in  the  ori- 
ginal sense  of  a  Building  ;  not  a  tent,  but  a  fixed,  perma- 
nent, and  lasting  residence.  Now  as  the  term  is  used 
metaphorically  in  several  languages,  and  as  there  is  a  cor- 
responding similarity  between  the  original  object  and  the 
significative  appellation,  our  inquiries  into  its  meaning  must 
be  satisfactory.  Therefore  I  present  the  plan  of  a  house 
in  ancient  Greece,  sufficient  for  illustration. 


Garden  or  Grounds. 

o 

02 

bn 

a 

fc* 

a 

s 

HOUSE. 

< 

o 

3 

H 

CO 

& 

w 

xn 

o 

OIKOS. 

£> 

K 

r» 

O 

> 

a 
a, 

p 

FAMILY. 

3 

CJ 

H 

33 

Entrance 

O 

Here  is  the  separation  of  the  out-houses  from  the  prin-, 
cipal  dwelling.  It  is  evident  that  the  house  cannot  be  said 
to  include  the  grounds  and  out-houses  :  the  house  might  be 
built  up  or  pulled  down,  enlarged  or  diminished,  without 


SUBJECTS    OF    BAPTISM.  4i 

affecting  the  out-houses.  But  the  out-houses  include  the 
house : — and  the  whole  may  be  expressed  by  one  com- 
prehensive term — establishment,  premises,  residence  or 
place. 

Such  is  the  proper  and  real  application  of  the  term  house. 
Our  present  object  is  to  trace  the  conformity  of  the  meta- 
phorical application  of  the  term  to  this  reality.  There  can- 
not be  equal  authority  on  this  subject  to  that  of  Aristotle. 
In  writing  on  the  polity  of  cities,  Aristotle  thus  defines  a 
House.  "  A  House  is  a  Society  or  Companionship  connect- 
ed together  according  to  the  course  of  nature,  for  long  con- 
tinuance. Such  a  Society  is  called  by  Charondas,  ( those 
who  eat  from  the  same  cupboard  J  or  pantry  ;  but  it  is  called 
by  Epimenides,  i  those  icho  sit  around  the  same  fire-side  ;'  " 
— Or,  as  Du  Val,  the  editor  of  Aristotle  supposes,  "  those 
who  sit  around  the  same  table."  Such  a  Society,  says 
Aristotle,  is  an  oikos,  or  house.* 

XIV.  But  the  old  Grecian  distinguishes  between  oikos, 
House,  oikia,  iJozwe-i-ioLD,  exactly  as  Scripture  distin- 
guishes. Speaking  of  a  city,  he  says ;  "  In  order  to  ob- 
tain a  clear  idea  of  the  parts  of  which  a  city  is  composed, 
it  is  necessary  that  we  should  previously  explain  what  an 
oikia  is.  For  every  city  is  composed  of  connected  oikias  : 
and  further,  an  oikia  is  composed  of  several  parts ;  and 
these  placed  together  in  their  stations,  constitute  the  oikia. 
But  a  complete  oikia  comprises  the  servants  and  those 
who  are  free."|  By  "free"  Aristotle  means,  the  Master 
and  his  family :  one  who  is  capable  of  citizenship ;  one 
"  among  those  who  are  free  by  nature."  J     He  afterwards 

*  Societas  igitur  in  omneis  vitse  dies  constituia,  Naturae  conveniens 
et  consentanea,  Domtjs  est:  cujus  societatis  participes  et  consortes, 
d/io<n7ri><H?  Charondas  appellat,  id  est,  eodem  panario,  seu  ex  eadem  apo- 
theca  victum  sumentes :  nos  convictiraas  appellemus :  Epimenide3 
autem  Cretensis  ofioKairois,  id  est,  uno  et  communi  foco  seu  fumo  uten- 
teis :  dicamus,  si  placet,  contubernaleis. — Aristotle,  Pol.  Lib.  i.  c.  2. 

f  En-fit  Se  (pavepop  fi|  popicop  t)v  tzo\is  (tvp£TWkzv,  avay/cri  irepi  oiKOPOfxias,  lege 
irepi  oiKias,  eirreiv  irporzpov.  rraira  yap  no\is,  e£  oikiwp  avyKeirai  oiKias,  lege 
oiKovof.iias,  Ss  i*£pri,  fi|  cov  avdis  oiKia  vvvirarai'  olxui  Se  rfiXfitof,  ek  Sov^ojp,  kcli 
e\evdepojv.  Quando  autem  perspicuum  est  quibus  ex  partibus  constet 
civitas,  necessario  de  Domo  prius  dicendum  est.  Omnis  enim  Civitas 
ex  domibus  et  familiis  componitur.  Domus  porro  partes  sunt,  ex  qui- 
bus Domus  constituitur ;  at  Domus  perfecta  atque  integra,  ex  servis  et 
liberis  constat. — Pol.  Lib.  i.  c.  3. 

|  77  flip  yap,  ektvQzpwp  (pvcrzi.  r)p  Se,  Sov\o)v  £S"«.    Civilis  est  liberorum 
natura :  herile  imperium  ver6,  serv*.**"** 
4* 


■±6  SUBJECTS    OP    BAPTISM. 

expatiates  on  this  definition,  speaking  of  the  wife  as  being 
"  free  ;"  not  as  among  barbarians,  a  slave  ;  and  of  the  chil- 
dren, as  being  "  free."  He  says,  "  There  is  but  a  slight 
difference  between  the  skill  required  to  govern  a  great 
oikia — Uouse-HOLD — and  that  required  to  govern  a  small 
city."  Nothing  can  be  clearer,  than  that  the  term  oikos 
— House — excludes  the  oikia — out-houses,  or  House-noLD ; 
but  the  term  oikia  mcludes  the  House. 

If  Aristotle  had  met  with  the  term  house  in  reading  the 
New  Testament,  what  would  he  have  understood  by  it  ? — 
or  rather,  what  would  any  "  unlettered  Greek  man,  hav- 
ing only  the  Greek  New  Testament  in  his  hand,"  have 
understood,  when  reading  ir  his  native  language — "  We 
baptized  Lydia,  with  her  society  connected  together  accord- 
ing to  the  course  of  nature  for  long  continuance." — "  We 
baptized  the  Jailor,  with  all  those  who  eat  from  the  same 
cupboard  as  himself'' — "  I  baptized  those  who  sit  around 
the  same  f  re-side  with  my  valued  friend  Stephanas" — or,  "  I 
baptized  those  who  sit  around  the  same  table  with  my  honour- 
ed friend."  A  Greek  reader  must  have  understood  this 
term — home — in  a  very  extensive  sense  :  including  not 
only  all  the  children,  in  every  stage  of  life,  but  something 
more. 

But  the  elegance  of  the  last  definition,  "  those  who  sit 
around  the  same  table,"  reminds  me  of  the  exquisite  com- 
parison of  the  Psalmist,  Psalm  cxxviii.  3. — "  Thy  wife 
shall  be  like  a  fruitful  vine,  by  the  side  of  thy  house ;  thy 
children  like  olive  plants  round  about  thy  table." 

Though  writing  in  Greek,  the  Apostles  were  Hebrews 
by  descent ;  and  perfectly  familiar  with  the  Hebrew  Scrip- 
tures, and  with  the  Hebrew  language,  as  spoken  by  their 
nation.  Beyond  a  doubt,  they  used  the  term  house  in  the 
same  sense  as  it  is  used  by  the  Old  Testament  writers ; 
hence  we  have  only  to  consult  Moses  and  the  Prophets, 
and  rest  our  inquiry  on  their  answer. 

According  to  the  Hebrews,  the  metaphorical  derivation 
of  the  term  House  was  from  the  circumstance  of  a  dwell- 
ing-house being  built  up  of  stones.  A  metaphorical  House, 
therefore,  a  family,  was  a^building  of  living  stones.  Now 
which  are  the  proper  living  stones  to  build  up  a  family  or 
house  ? — are  they  the  seniors  or  the  juniors  ? — Is  the  infant 
born  to-day,  or  the  man  of  a  hundred  years  old  who  dies 
to-morrow  ? — And  here  I  will  not  allow  that,  "the  term 


SUBJECTS    Of    BAPTISM.  46 

house,  as  used  in  the  Old  Testament,  implies  the  Elders 
of  the  family,  strictly  and  properly  ;  but  the  infants  acci- 
dentally, and  improperly."  On  the  contrary,  I  affirm  that 
the  direct,  straight-forward,  explicit,  and  unquestionable  re- 
ference of  the  term  House  is  to  the  Infants,  primarily  and 
properly  ;  and  to  the  seniors,  or  even  to  the  Parents,  if  at 
all,  only  accidentally,  improperly,  and  occasionally.  The 
proof  of  this  may  safely  rest  on  the  following  passages. 

2  Sam.  vii.  27.  "  thou,  O  Lord  God  of  Israel,  hast 
revealed  to  thy  servant,  saying,  I  will  build  thee  a  house," 
will  establish  thy  family.  1  Chron.  xvii.  25.  2  Sam. 
vii.  11,  29  ;  The  Lord  telle th  thee  that  he  will  make  thee 

A  HOUSE. 

"  Now  let  it  please  thee  to  bless  the  house  of  thy  ser- 
vant— and  with  thy  blessing  let  the  house  of  thy  servant 
be  blessed  for  ever,"  his  family.  1  Kings  xi.  38.  Exod. 
i.  21  ;  "  And  it  came  to  pass,  because  the  midwives  fear- 
ed God,  that  he  made  them  houses,"  he  gave  them  nu- 
merous families. 

Consult  the  history  of  Jacob  and  Rachel,  Gen.  xxx. 
i.  1-2 ;  "  Give  me  children,  or  else  I  die,"  said  the  dis- 
appointed wife. — Her  husband  replied  :  "  Am  I  in  God's 
stead,  who  hath  withheld  from  thee  the  fruit  of  the  womb?" 
Psalm  cxxvii.  Except  the  Lord  build  the  house,  they 
labour  .in  vain  that  build  it. 

"  Lo !  children  are  a  heritage  of  the  Lord,  and  the 
fruit  of  the  womb  is  his  reward."  The  Hebrew  here  fixes 
the  sense  to  issue  :  "  those  who  labour  to  build  the  house, 

IN    IT." 

This  etymological  derivation  of  the  term  house — as  im- 
porting a  metaphorical  building — continued,  and  was 
adopted  by  the  Apostles. 

Eph.  ii.  19-21.  Now  therefore,  ye  are  no  more  stran- 
gers and  foreigners,  but  fellow-citizens  with  the  saints  and 
members  of  the  household-establishment  of  God  ;  and  are 
built  on  the  foundation  of  the  Apostles  and  Prophets, 
Jesus  Christ  himself  being  the  chief  corner-stone  ;  in  whom 
all  the  Building,  fitly  framed  together,  groweth  unto  a 
holy  temple  in  the  Lord :  in  whom  ye  also  are  builded 
together  for  a  habitation  of  God  through  the  Spirit.  1  Pet. 
ii.  4,  5 ;  Coming  to  the  Lord,  as  to  a  living,  life-giving 

stone ye  also,  as  Iking  stones  are  built  up  a  spiritual 

house,  family,  as  that  of  Aaron,  a  Inly  priesthood,  to  offer 


4<4  SUBJECTS   OF   BAPTISM. 

up  spiritual  sacrifices. — Titus  i.  11.  They  subvert—- over- 
turn whole  houses — families  :  the  very  reverse  of  build- 
ing up  :  un -building . — These  passages  are  decisive. 

In  proof  that  house  imports  children,  distinct  from 
their  parents. — Deut.  xxv.  9.  "Then  shall  his  brother's 
wife  spit  in  his  face,  and  say,  so  shall  it  be  done  unto  that 
man  who  will  not  build  up  his  brother's  house," — by 
obtaining  children — infants — from  his  widow. — Gen.  xvi. 
2.  "  Sarai  said  unto  Abram,  the  Lord  hath  restrained  me 
from  child-bearing :  I  pray  thee  go  in  unto  my  maid ;  it 
may  be  that  J  may  obtain  children  by  her,"  "  be  builded 
by  her." — Gen.  xxx.  3.  "Rachel  said  to  Jacob,  behold 
my  maid  Bilhah — she  shall  bear  upon  my  knees,  that  / 
may  also  have  children  by  her" — "be  builded  by  her." 
— Gen.  vii.  The  Lord  said  to  Noah,  come  thou  and  all 
thy  house  into  the  ark. 

The  parent  is  distinguished  from  his  family. — 1  Kings 
xvii.  8,  16.  The  widow  woman  of  Zarepta  did  according 
to  the  saying  of  Elijah  ; — and  she,  and  he,  and  her  house, 
did  eat  many  days." — Her  son  must  be  her  house,  distinct 
from  his  mother  ;  as  there  were  but  three  persons  concern- 
ed in  the  history.  Gen.  xl. — xlvi  27,  31.  "Jacob  and 
all  his  seed  came  into  Egypt,  his  sons,  his  sons'  sons,  his 
daughters  and  his  sons'  daughters,  all  his  seed.  All  the 
souls  which  came  out  of  his  loins — all  the  souls  of  the  house 

of  Jacob  were  threescore  and  ten." The  phrase  those 

which  came  out  of  the  loins  of  Jacob,  must  exclude  Jacob 
himself.  Numb,  xviii.  11.  "The  heave-offerings  have  I 
given  to  thee  and  thy  sons,  and  to  thy  daughters  with  thee, 
every  one  that  is  clean  in  thy  house."  The  parent  is  evi- 
dently not  comprised  in  the  term  house. — Deut  xxvi.  11. 
Thou  shalt  rejoice  in  every  good  thing  which  the  Lord 
thy  God  hath  given  thee,  and  to  thine  house.  The  dis- 
tinction is  here  preserved  also. — 2  Sam.  xiii.  11.  "I  will 
raise  up  evil  against  thee  David,  out  of  thine  own  house  ;" 
— from  among  thy  children. 

That  this  distinction  between  parents  and  children,  con- 
tinued, and  was  adopted  by  the  Apostles,  is  manifest 
from — Lydia,  and  her  house  ; — the  Bishop,  and  his  house  : 
— the  Deacon,  and  his  hduse : — the  family  of  Stephanas, 
separate  from  himself; — the  family  of  Crispus,  separate 
from  himself; — the  family  of  Onesiphorus  separate,  &c. 

In  proof  that  house  means  infants,  explicitly  — Numb. 


SUBJECTS    OF    BAPTISM,  45 

&vi.  27,  32.  Dathan  and  Abiram  came  out  and  stood  in 
the  door  of  their  tents,  and  their  wives,  and  their  sons,  and 
their  little  children. — And  the  earth  opened  her  mouth 
and  swallowed  them  up,  and  their  houses. — Their  little 
children,  then,  were  their  houses. — Job  xx.  28.  u  The  in- 
crease of  his  house  shall  roll  away ;  shall  flow  away  as  a 
torrent  flows,  in  the  day  of  his  wrath."  The  term  "in- 
crease of  a  house,"  means  a  family,  1  Sam.  ii.  3. — Psalm 
lxviii.  6.  "  God  setteth  the  solitary  man  in  families:"  in 
a  house — infants. —  Psalm  cxiii.  9.  God  maketh  the 
barren  woman  to  sit  in  her  house — -family;  the  joyful 
mother  of  children,  infants. — Isaiah  xiii.  6.  Their  chil- 
dren shall  be  dashed  to  pieces  before  their  eyes,  their  houses 
shall  be  spoiled.  The  Medes  shall  not  regard  silver,  nor 
delight  in  gold. — Their  bows  shall  dash  the  young  men  to 
pieces  :  they  shall  have  no  pity  on  the  fruit  of  the  womb : 
their  eye  shall  not  spare  children — It  was  not  the  dwelling 
houses  which  the  Medes  were  to  spoil,  for  they  regarded 
not  silver  nor  gold  which  are  the  natural  spoil  of  dwelling 
houses  ;  but  houses  in  the  sense  of  families — infants. 

House  means  Infants,  before  they  are  conceived — con- 
sequently, when  they  are  not  present. — Gen.  xviii.  19.  "  I 
know  Abraham,  that  he  will  command  his  children,  even 
his  house,  after  him."  Here  Isaac  is  spoken  of  as  house 
to  Abraham,  in  the  close  of  the  day  on  which  he  was  pro- 
mised by  the  three  Angels. — 2  Sam.  vii.  11-16.  "  The  Lord 

telleth  thee  that  he  will  make  th.ee,  a  house and 

set  up  thy  seed  after  thee,  which  shall  proceed  out  of 
thy  bowels." — Consequently,  this  infant,  David's  successor, 
was  not  yet  begotten. — Ruth  iv.  12.  "  All  the  people  that 
were  in  the  gate,  and  the  elders  said — The  Lord  make  the 
woman  that  is  come  into  thy  dwelling  house,  like  Rachel 
and  like  Leah,  which  two  did  build  up  the  house  of  Israel : 
—And  let  thy  house,  family,  be  like  the  house  of  Pharez, 
whom  Tamar  bare  unto  Judah,  of  the  seed  which  the 
Lord  shall  give  thee  of  this  young  woman." 

It  is  not  possible  by  any  form  of  words  whatever,  to  ex- 
press Infants  more  decidedly,  than  by  these  applications 
of  the  term  house  :  and  if  there  were  no  other  text  in  the 
Old  Testament,  this  last  alone  is  sufficient  to  establish  the 
proposition  that  the  term  house  in  Old  Testament  language 
must  mean  an  infant.  The  building  up  the  house  of  Israel 
is  m/a*tf-child-bearing.     Thy  House — .13  "seed  which 


46  SUBJECTS    OF    BAPTISM. 

the  Lord  shall  give  thee  of  this  young  woman,"  must 
mean  an  infant.  This  is  the  national  and  acknowledged 
language,  used  by  "  all  the  people  that  were  in  the  gate  ;" 
not  by  the  vulgar  only,  but  by  those  well  instructed,  by  the 
elders ;  and  this  took  place  before  Boaz  was  married  :  for 
it  follows — "  So  Boaz  took  Ruth  to  wife." 

Thus  an  infant  is  expressed  in  Old  Testament  language 
by  the  term  house,  both  by  the  side  of  the  father  and 
mother,  even  before  it  is  begotten.  The  same  usage  of  the 
word  continued  and  was  adopted  by  the  Apostles,  as  is 
clear  from  the  case  of  the  young  women,  1  Tim.  v.  14 ; 
concerning  whom  Paul  says,  as  of  a  future  event,  that 
he  would  have  them  marry,  bear  children,  despotise  their 
house  or  family  ;  in  exact  conformity  with  the  wishes  of  the 
elders  and  the  people,  in  behalf  of  Boaz  and  Ruth.  Let 
us  reduce  the  result  to  conclusive  evidence. 

By  what  was  Sarah  and  Rachel  builded  up  ?  By  Infants. 
— What  does  the  term  houses  imply  ?  Little  Children. — 
In  what  house  does  God  set  the  solitary  man  ?  In  an 
Infant  family. — In  what  house  does  God  set  the  barren 
woman  ?  In  an  Infant  family. — What  is  the  increase  of  a 
house  ?  Infants. — What  is  a  house  in  the  sense  of  fruit 
of  the  womb  ?  Infants. — What  was  to  be  commanded  by 
Abraham,  as  his  house  ?  His  expected  Infant  Isaac. — What 
house  was  the  seed  which  should  proceed  "  out  of  thine 
own  bowels  ?"  An  Infant. — What  house  was  the  seed 
which  the  Lord  shall  give  of  the  young  woman  ?  An  In- 
fant.— In  these  ten  instances,  twenty  might  be  added,  the 
term  house  must  signify  Infants  ;  and  moreover,  it  is  used 
for  Infants,  though  not  actually  present. 

But  an  objection  to  this  inference  has  been  propounded. 
— u  If  the  argument  be  made  to  turn  rather  upon  words 
than  things,  there  is  always  this  risk  that  the  disputants 
become  involved  in  all  the  difficulties  arising  from  the 
attempt  to  fix  the  meaning  of  words  which  are  necessarily 
fleeting,  as  well  as  from  their  incompetent  acquaintance 
with  a  dead  language.  Every  linguist  knows  that  the 
words  pais,  paidos,  brephos,  brephyllion,  tecnon,  puer,  pue- 
rulus,  parmlus,  infans,  infantulus,  piccierillo,  infante,  infanta, 
infanzo,  enfant,  barne,  infant,  child,  are  used  indiscrimi- 
nately for  minors,  whether  they  be  twent}T  days  or  twenty 
years  old ;  and  sometimes  for  terms  of  endearment  at  any 
age.     Hence  it  happens  that  we  hear  of  "  an  infant  who 


SUBJECTS    OF    BAPTISM,  47 

was  hanged  for  killing  his  tutor," — of  u  the  last  will  and 
testament  of  the  little  infant,  infant  ulus,  Adald,"  aged 
eighteen — of  the  "  Speculum  parvulorum,"  or  mirror  of 
little  ones,  that  is,  of  the  simple  or  little  ones  in  understand- 
ing— of  the  "  childe  of  the  age  of  xiiii  yere,  vesture  pryce 
iii  shillings,"  in  a  statute  of  Henry  VII. — of  "  the  barne, 
the  young  man,  is  not  dead  but  sleepeth."  In  a  book  of 
sacred  dramas  "  compiled  by  Johan  Bayle,  we  find  John 
the  Baptist,  or  "  Johan  the  dopper,"  called  puer. 

Thus  Luke  the  Evangelist,  and  Paul  the  Apostle,  how- 
ever intent  on  relating  the  practice  of  the  Apostles  in 
respect  to  Infant  Baptism,  are  prohibited  the  use  of  the 
word  Infant ! !  Let  him  not  dare  to  say,  we  baptized 
children  : — neither  pais,  paidos,  brephos,  brephylHon,  tecnon, 
puer,  puerulus,  parvulus,  infans,  infantulus,  piccierillo,  in- 
fante, infanzo,  enfant,  barne,  infant  or  child,  if  met  with 
in  kis  writings  connected  with  Baptism,  could  signify  what 
it  universally  signifies,  or  could  mean,  what  elsewhere  it 
really  does  mean.  In  Homer,  a  child  imports  a  child: — 
but  in  New  Testament  Greek,  it  imports  a  man.  Of  what 
avail  then  is  the  argument,  "  if  the  Apostles  meant  to  say 
they  baptized  children,  why  did  they  not  use  the  term 
child  ?  Children  are  mentioned  on  occasions  of  much  less 
importance ;  why  are  they  not  mentioned  in  connection 
with  baptism  ?" — The  answer  is  easy.  The  New  Testa- 
ment writers  well  understood  that  those  names  were  liable 
to  ambiguity ;  and  they  might  foresee  that  in  after  ages 
men  would  pervert  the  meaning  of  the  terms,  had  they 
used  them  !  Happily,  they  have  not  once  used  such  equivo- 
cal denominations,  in  reference  to  baptism.  Instead  of 
saying  "  we  baptized  men,  women,  and  children,"  in  tJwee 
words  ;  they  tell  us  so  in  a  plainer  and  more  direct  manner, 
in  one  word ;  and  to  that  word  both  Greek  and  Jew  at- 
tached the  same  import  and  application. 

Therefore  with  the  preceding  ten  instances  of  the  signi- 
fication of  the  term  house  in  the  Old  Testament  language, 
and  with  every  demonstration  of  the  continued  sense  and 
adoption  of  the  term  by  the  Apostles,  to  the  same  purport 
and  intention  and  without  variation  in  the  New  Testament ; 
I  ask — what  did  the  Apostles  baptize,  when  they  say  they 
baptized  houses  ? 

What  would  a  pious  Hebrew  Christian  reading  the  New 
Testament  have  understood  by  the  term  house  in  the  days 


48  SUEJECTS    OF    BAPTISM, 

of  the  Apostles,  when  he  found  it  in  various  parts  of  their 
sacred  writings  ?  Could  he  possibly  have  separated  from 
it  the  idea  of  Infants  ?  And  if  he  had  been  told  that  it 
was  to  be  taken  as  excluding  Infants,  would  he  not  have 
complained  of  the  deception  practised  on  him  ?  Would  he 
not  have  said — "  If  the  New  Testament  writers  use  this 
word  in  a  sense  never  before  known  in  our  nation,  a  sense 
entirely  new  and  contradictory  to  common  and  popular  ac- 
ceptation, why  did  they  not  tell  us  so  ?  How  are  we  to 
understand  them,  if  not  by  the  language  which  they  adopt, 
and  how  are  we  to  understand  their  language,  if  not  in  its 
popular  and  fixed  acceptation  ;  the  same  as  that  in  which 
it  has  uninterruptedly  been  employed  from  the  days  of  our 
father  Abraham  to  this  very  day  ;  and  in  which  it  is  now 
used  ?* 

Do  those  Evangelist  writers  ever  drop  a  hint  of  such 
novelty  and  deviation  ?  So  far  from  it,  they  give  this  term 
the  most  comprehensive  sense  possible.  They  speak  of 
the  whole  house  of  Crispus,  Acts  xviii.  8 ;  and  no  excep- 
tion is  marked.  Aristotle,  Poet.  16,  says  ;  olov  ds  sqt,  to 
e^ot,  xai  fieaov^  xcu  tsXsvtijv — "  The  whole  includes  begin- 
ning, middle,  and  end." — No ;  say  some  moderns,  it  only 
includes  the  beginning ! — -We  baptized  ALL  the  house  of 
the  Jailor,  says  the  Evangelist,  Acts  xvi.  34.  But  it  is 
retorted — when  the  Evangelists  say  all,  they  do  not  mean 
all  ;  they  only  intend  some  ! — When  our  Lord  said  to  his 
Disciples  ;  "  Drink  you  all"  of  the  sacramental  cup  ;  did 
he  mean,  only  two  or  four  of  you  drink  of  it  ?  When  he 
says ;  go  and  disciple  all  nations ;  does  he  mean  some 
nations  only  ? — To  contract  the  free  grace  of  God  ! — to 
narrow  the  extensiveness  of  the  gospel  of  Christ ! — is  im- 
piety, if  not  incipient  blasphemy — and  allied  to  it  is  the 
desire  to  exclude  from  baptism  any  member  of  a  "  house," 
concerning  which  an  Apostle  or  an  Evangelist  says,  the 
whole,  or  all  were  baptized  ! 

Ocxog,  Oikos. — The  Greek  term  for  house,  oikos,  cor- 

*  The  present  customs  of  the  East  add  their  testimony  to  this  prin- 
ciple. D'Arvieux,  in  his  "  Manners  of  the  Arabs,"  says — "  The  Arabs 
never  speak  of  their  wives,  nor  does  any  person  speak  concerning  their 
females  to  them;"  but  indirectly  they  say,  "my  house,"  and  "  those 
at  home;"  instead  of  "my  wife  and  my  daughters!"  When  one 
inquires  after  their  health,  it  is  by  this  form,  "  how  does  your  house  ?" 
and  "  how  do  those  of  your  house  do  ?"  This  fact  favours  the  conjec- 
ture, that  daughters  were  the  house  of  Lydia. 


SUBJECTS    OF    BAPTISM-  <*$ 

responds  exactly  with  our  usage  of  the  English  word ;  and 
the  distinctions  are  uniformly  preserved  throughout  Scrip- 
ture, without  any  instance  of  confusion  or  interchange. 
As  applied  to  persons,  this  Greek  term  signifies  a  continued 
descending  line  of  many  generations.  So  we  have  the 
house  of  Israel,  and  house  of  David,  the  nearest  line  by 
consanguinity  that  can  be  drawn  to  Israel,  to  David, 
through  any  indefinite  number  of  generations.  It  signifies 
also  a  family  living  at  the  same  time,  and  usually  under 
one  roof,  contemporaries,  With  the  addition  of  a  syllable, 
oiki-AS,  oixt-A^j  it  changes  its  application,  and  imports 
the  attendants  on  a  family,  the  servants  of  various  kinds, 
or  the  house-noLiy ;  whoever  holds  to  the  house.  Marriage 
or  adoption  might  engraft  a  member  of  the  house-hold  into 
the  family  ;  yet  that  is  net  according  to  the  appointment 
of  nature,  but  is  an  arbitrary  convention  of  civil  society. 

The  term  house,  in  the  sense  of  a  building,  or  as  signify- 
ing a  series  of  descending  generations,  can  have  no  con- 
nection with  the  subject  of  baptism  of  persons.  Neither 
has  the  term  house-noLD  any  immediate  connection  with 
this  subject ;  Scripture  affording  no  instance  of  a  house- 
hold  being  baptized,  as  such;  though  individuals  com- 
prised in  it  might  be.  We  are  therefore  restricted  to  the 
consideration  of  the  term  house  in  the  sense  of  family  : 
and  it  corresponds  perfectly  with  our  English  term. — 
Had  it  been  rendered  family  at  first,  no  error  could  have 
arisen  on  the  subject  of  Baptism.  There  can  be  no  family 
without  children.  A  man  and  his  wife  are  not  a  family 
When  a  young  woman  is  advanced  in  pregnancy,  she  is 
"  in  the  family  way  ;" — when  her  child  is  born,  she  has  a 
family ;  yet  this  term  is  seldom  used  absolutely,  unless 
three  or  four  children  or  more  compose  the  family,  A 
widow  with  six  or  eight  children  is  left,  we  say,  with  a 
large  family :  and  speaking  of  them,  we  ask,  "  whether  the 
whole  family  be  well  ? — whether  all  be  at  home  ?" 

The  same  precisely  is  the  application  of  the  Greek  term 
oixog,  oikos,  in  the  New  Testament.  I  know  no  instance 
in  which  it  imports  a  married  pair  not  having  children  ;  or 
the  parents  distinct  from  their  children  :  but  in  several 
instances  it  imports  children  distinct  from  their  parents. 
For  the  Apostle  Paul  baptized  the  family  of  Stephanas  ; — 
but  he  did  not  baptize  Stephanas  himself;  and  he  salutes 
the  family  of  Onesiphorus,  but  omits  Onesipiiorus  himself, 
5 


50  SUBJECTS    OF    BAPTISM. 

who  was  probably  absent  from  them ;  or  he  nrjjht  have 
been  dead,  leaving  an  unsettled  family  behind  him. 

Scripture  always  employs  this  term  oixogy  oikos,  family, 
to  import  the  nearest  degree  of  kindred;  by  consanguinity 
generally,  yet  not  excluding  marriage  ;  and  by  descent 
generally ;  yet  in  one  instance  by  ascent  of  parentage  : — • 
never  varying  however  from  the  notion  of  the  nearest  pos- 
sible degree  of  kindred. 

It  excludes  servants  or  the  House-uohiy.  An  unimpeach- 
able instance  of  this  presents  itself  in  the  allusion  to  Noah, 
He-b.  xi.  7,  who  was  saved  by  means  of  the  ark,  with  his 
family.  The  Apostle  Peter  assures  us,  1  Peter  iii.  20, 
that  only  eight  persons  were  saved  in  the  ark ;  Noah  with 
his  wife,  and  his  three  sons  with  their  wives ;  it  follows, 
that  no  part  of  his  House-noLD  is  included  in  the  term 
"  family,"  used  by  the  writer  to  the  Hebrews.  The  chil- 
dren of  Noah  saved  with  him  in  the  ark,  were  certainly 
adults,  for  chronologers  allow  the  youngest  of  them  a 
hundred  years  of  age.  I  proceed  therefore  to  show,  that 
this  term  family  denotes  not  only  minors,  but  children  in 
the  youngest  possible  state  of  life. 

The  Apostle,  describing  the  qualifications  for  a  Christian 
bishop,  1  Tim.  iii.  4,  insists  that  he  should  be  "  one  who 
ruleth  well  his  own  family,  having  his  children  in  subjec- 
tion with  all  gravity — for  if  a  man  know  not  how  to  rule 
his  own  family,  how  shall  he  take  care  of  the  church  of 
God  ?"  Here  it  is  evident,  the  children  are  the  family  ;  in 
a  state  of  pupilage,  and  youth,  which  requires  riding  and 
guidance  by  their  father. 

In  1  Tim.  iii.  12,  we  find  a  precept  which  directs  that 
a  Deacon  be  the  husband  of  one  wife,  ruling  well  his  chil- 
dren, even  his  own  family — his  issue.  Lest  this  should 
admit  the  possibility  of  equivocation,  the  apostle  marks  the 
family  as  his  own.  Nothing  can  be  more  a  man's  own  than 
his  children ;  and  the  force  of  the  Greek  term  warrants 
any  degree  of  strength  that  can  be  annexed  to  it. — There- 
fore, in  both  these  places  and  connections,  it  fixes  the  par- 
ties designed  by  it,  equally  in  reference  to  the  Bishop  as 
the  Deacon,  to  natural  issue  or  family.  Nor  can  these 
children  be  adults,  for  then  the  term  ruled  could  not  be 
applied  to  them  :  the}'  must  be  young  children,  under  their 
father's  direction,  subject  to  his  command  and  obedient  to 
his  control :  he  is  to  rule  them, 


SUBJECTS    0-F    BAPTISM.  •  51 

But  these  children  being  under  the  rule  of  their  father, 
though  still  young,  are  somewhat  advanced  in  life.  In 
proof  that  the  term  family  imports  babes  and  sucklings, 
consult  the  advice  of  the  apostle  to  young  women,  1  Tim. 
v.  14.  "  I  would  have  the  young  widows  to  many,  bear 
children,  and  guide  their  offspring ;  outodearroTeiv,  oikodes- 
potein,  literally,  despotise  their  family."  This  order  of  the 
words  is  definitive  :  "  marriage, — child-bearing, — child-t/es- 
potising."  This  third  term  must  mark  that  guidance,  care, 
and  assiduity  concerning  infant  children,  which  mothers 
feel  with  the  most  lively  anxiety.  Who  interferes  with  a 
mother's  solicitude  for  her  infant? — the  father  may  sym- 
pathize with  it  when  indisposed  ;  he  may  express  his  fond- 
ness when  it  is  in  health ;  but  it  is  the  mother  who  must 
despotise  it,  govern  it,  direct  all  its  motions  and  watch  all 
its  ways.  This  is  the  appointment  of  God  in  his  Provi- 
dence. These  could  not  be  foster  children :  for  the  apos- 
tle speaks  of  child-bearing ;  nor  could  they  be  adults,  for 
then,  neither  could  their  mother  despotise  them  ;  nor  could 
she  be  young  if  her  children  were  of  mature  age.  Observe 
also  the  change  of  term.  The  father,  Bishop  or  Deacon, 
was  to  rule  his  family ;  the  mother  is  to  despotise  her  off- 
spring, her  infant,  with  maternal  solicitude.  The  infant 
family  is  of  necessity  attached  to  the  mother  ;  and  the  mo- 
ther is  attached  to  the  infant  family,  by  Divine  appoint- 
ment. 

I  demand,  therefore,  valid  reasons  why  the  family  at- 
tached to  their  mother,  Lydia,  Acts  xvi.  15,  was  not  a 
young  family.  Moreover,  seeing  that  Daughters  are  al- 
ways more  attached  to  their  mothers  than  sons  are,  and 
for  a  longer  term  of  years  ;  I  demand  also  valid  reasons  for 
denying  that  Lydia's  family  were  Daughters,  in  whole  or  in 
part :  since  there  is  the  greater  chance  that  they  were 
Daughters,  rather  than  Sons.  Lydia  was  a  native  of 
Thyatira,  but  settled  at  Philippi.  That  she  was  on  a  visit 
or  on  a  journey  of  traffic,  does  not  appear.  .That  conjec- 
ture is  set  aside  by  the  mention  of  hex  family  and  her  resi- 
dence, which  must  have  been  a  large  house,  to  accommo- 
date several  lodgers,  Paul,  Silas,  Luke,  &c. ;  and  a  con- 
gregation in  addition  to  her  family. 

It  is  said  of  Lydia,  that  "  her  heart  was  opened  by 
the  Lord :  and  that  she  attended  to  the  things  spoken  by 
Paul :"  but  nothing  of  this  is  said  of  her  family.     The  bap~ 


52  SUBJECTS    OF    BAPTISM. 

tism  of  her  faintly  evidently  accompanied  her  own ;  and  is 
spoken  of  as  a  matter  of  course  connected  with  her  own 
baptism — "  And  when  she  was  baptized,  and  her  family." 

— There  is  no  salutation  to  any  of  Lydia's  family  in 

the  Epistle  to  the  Philippians : — if  her  family  were  sons 
of  mature  age  and  members  of  the  church,  has  not  this 
omission  its  difficulty  ?  The  fixing  of  the  term  brethren  to 
the  family  of  Lydia,  in  a  restricted  sense,  is  unwarranted 
by  the  fair  construction  of  the  passage.  In  the  instance 
of  Lydia's  family,  the  children  might  be  young  ;  and  every 
thing  leads  to  that  conclusion  ;  but  in  a  numerous  family, 
the  certainty  that  some  must  be  young  is  greatly  heightened. 

Scripture  uses  the  words  all  and  whole,  to  import  many 
— numerous.  The  application  of  this  word  to  families  de- 
serves notice.  It  imports  many  in  lesser  numbers,  Matt, 
xiii.  56 :  "  his  mother  Mary,  and  his  brethren  James  and 
Joses,  and  Simon  and  Judas,  and  his  sisters,  are  they  not 
all  with  us  ?"  Admitting  an  equal  number  of  sisters  as 
of  brethren,  it  makes  eight  or  nine  with  the  mother:  a 
large  or  numerous  family. 

The  nobleman  who  came  to  our  Lord  to  beseech  him  to 
cure  his  son,  had  servants  who  met  him ;  and  as  became 
a  nobleman,  literally  a  little  king,  he  had  a  numerous  house- 
hold ;  for  we  read,  John  iv.  53  ;  "  the  father  believed  with 
all  his  household."  Now  here  notice  the  necessity  of 
preserving  the  distinction  between  house,  the  word  used 
by  our  translators  in  the  sense  of  family,  and  house-noi,T>  -, 
for  the  story  seems  to  say  that  this  nobleman  had  only  one 
son :  but  he  had  many  domestics :  the  household  was  nu- 
merous, but  all  this  household  was  believers. 

Paul  uses  the  term,  Acts  xvi.  28,  speaking  to  the  terri- 
fied jailor — u  Do  thyself  no  harm  ;  for  we  are  all  here  ;" 
many  prisoners,  beside  Paul  and  Silas. 

The  consequence  is  inevitable,  that  families  distinguish- 
ed by  the  word  all  or  whole,  had  many  children ;  since 
children  are  the  family.  Acts  xviii.  8  ;  Crispus,  the  ruler 
of  the  synagogue,  believed  with  all  his  numerous  family. 
Cornelius  the  Centurion  feared  God  with  all  his  numerous 
family,  Acts  x.  1.  This  particular  was  so  striking,  that  it 
is  repeated ;  for  Peter  reports  the  Angel  to  have  said  to 
Cornelius,  Acts  xi.  14 ;  that  not  only  himself,  but  "  all 
his  family  should  be  saved,"  by  the  word  to  be  spoken  to 
them.     This  is  not  noticed  in  the  first  account  of  the  ap- 


SUBJECTS    OF    BAPTISM.  53 

pearance  of  the  angei ;  but  it  was  a  striking  fact ;  and  the 
apostle  knew  it  to  be  "true  from  his  own  observation.  This 
is  included  also  when  Cornelius  says — "  we  are  all  here 
present  before  God,  to  hear  all  things  that  are  commanded 
thee  of  God" — my  family  is  numerous.  This  idea  even 
runs  through  the  story — "  moreover  the  Holy  Ghost  fell 
on  all  them  who  heard  the  word" — on  the  numerous  as- 
sembly. As  Cornelius  selected  for  his  piety  the  soldier 
whom  he  sent  to  Joppa,  who  was  "  a  devout  man,"  there 
can  be  no  doubt,  that  he  also  heard  the  discourse  of  Peter 
to  the  family ;  and  most  probably,  those  two  domestics 
who  accompanied  him  in  bringing  Peter,  were  also  at  this 
meeting.  Now  as  the  Holy  Ghost  fell  on  all  who  heard 
Peter  speak,  these  members  of  the  house-hold  of  Corne- 
lius were  among  the  first  fruits  of  the  Gentiles  ; — but  they 
were  not  of  his  family ,  though  consecrated  and  baptized  at 
the  same  time  with  their  master. 

The  assembly  baptized  at  Cornelius's,  was  a  kind  of 
Epitome — representatives  of  the  future  Gentile  church ; 
and  therefore  contained  individuals  of  every  description  ; 
young  and  old — rich  and  poor — masters  and  servants — 
high  and  low — foreigners,  natives  of  countries  near,  and 
distant  countries.  Julian  the  Apostate,  who  acknowledged 
only  two  eminent  converts  to  Christianity,  named  Corne- 
lius the  Centurion  as  one  of  them. 

Now  is  it  probable,  that  Crispus  should  have  a  numerous 
family,  that  Cornelius  should  have  a  very  numerous  fami- 
ly, and  that  the  jailor  should  have  a  numerous  family,  but 
no  young  children  in  one  of  them  ?  although  the  word  ex- 
pressly signifies  young  children  !  The  families  are  spoken 
of  as  being  baptized;  no  exceptions  are  marked:  and  the 
most  numerous  of  all  was  baptized  by  the  Holy  Ghost,  as 
well  as  afterwards  with  water. 

This  leads  to  the  history  of  the  Philippian  jailor  who  re- 
joiced believing  in  God,  with  all  his  numerous  family ;  Acts 
xvi.  34.  He  could  not  have  been  an  old  man.  His  first 
intention  after  the  earthquake — fc  he  drew  his  sword,  and 
would  have  killed  himself" — is  not  the  character  of  age, 
which  is  much  more  deliberate  in  its  determinations.  The 
action  is  that  of  a  fervid  mind.  In  like  manner,  "  he  call- 
ed for  lights,  and  sprang  in."  The  original  well  expresses 
the  strenuous  action  of  a  man  in  the  vigour  of  life ;  yet 
this  man  had  a  numerous  family,  which  according  to  na- 
5* 


54  SUBJECTS    OF    BAPTISM. 

ture  must  have  contained  young  children.  Cornelius  was 
a  soldier  too,  and  taking  human  life  as  generally  modified 
by  professions,  had  young  children  in  his  very  numerous 
family. 

Luke  was  a  good  Greek  writer,  and  relates  the  history 
of  the  jailor  with  his  customary  precision.  He  says, 
Paul  advised  him ;  "  Believe  in  the  Lord  Jesus  Christ, 
and  thou  shalt  be  safe,  with  thy  family.  And  they  spake 
unto  him  the  word  of  the  Lord,  and  to  all  that  were  in  his 
house-HOLT>y  to  all  in  the  jail."  He  brought  all  in  his 
power  under  the  word  as  Cornelius  had  done ;  but  it  is 
not  said,  that  all  who  were  in  his  house-uoLD,  attendants, 
prisoners,  &c,  were  baptized,  which  is  said  of  the  whole 
company  at  Cornelius's,  but  "  he  and  his  family  were  bap- 
tized :"  "  he  rejoiced  with  all  his  numerous  family  believ- 
ing in  God." — All  heard  the  word  :  but  only  his  family  ac- 
companied the  jailor  in  baptism.  This  Jailor  became  one 
of  the  Philippian  brethren ;  and  would  not  lose  the  oppor- 
tunity of  attending  the  consolatory  exhortation  at  Lydia's  : 
and  of  bidding  his  spiritual  fathers  farewell.  The  baptism 
of  this  family  is  spoken  of  as  that  of  Lydia :  as  the  ordina- 
ry course  of  events  ;  the  children  accompanying  the  father, 
as  is  perfectly  natural ;  but  his  family  was  more  numerous 
than  that  of  Lydia ;  as  appears  from  the  use  of  the  word 
all  which  is  not  applied  to  her  family. 

"  I  will  take  you,"  says  the  prophet,  Jer.  iii.  14 ;  "  one 
of  a  city,  or  two  of  a  tribe,  and  bring  you  to  Zion."  Con- 
sidering the  isolated  nature  of  the  first  conversions,  it  is 
wonderful  that  we  have  so  many  instances  of  the  baptism 
of  families ;  but  if  we  could  trace  the  establishment  of  a 
church  within  a  limited  neighbourhood,  we  might  expect 
to  find  more  connected  instances  of  this  practice. 

The  Church  at  Philippi,  though  apparently  consisting 
of  a  few  members  only,  especially  when  first  planted  by 
the  Apostle  Paul,  affords  two  families,  that  of  Lydia,  and 
that  of  the  Jailor  which  were  certainly  baptized. 

The  Church  at  Corinth  also  offers  two  families  baptized, 
that  of  Crispus  and  that  of  Stephanas  ;  besides  an  uncer- 
tain number  of  others. 

Stephanas  was  a  the  first  fruits  of  Achaia,"  1  Cor.  xvi. 
15  ;  and  Paul  confesses  that  he  baptized  his  family.  "  Cris- 
pus, the  chief  of  the  synagogue,  believed  on  the  Lord,  with 


SUBJECTS    OF    BAPTISM.  55 

all  his  numerous  family,  Acts  xviii.  S ;  and  many  of  the 
Corinthians  believed  and  were  baptized." 

The  family  of  Crispus  is  said  to  believe,  but  it  is  not 
marked  as  baptized.  Their  baptism  will  readily  be  granted ; 
for  to  leave  this  believing  family  unbaptized  would  cut  up 
"  believer's  baptism"  by  the  very  roots.  The  same  reasons 
imply  that  among  the  u  many  Corinthians"  baptized,  others 
beside  Crispus  had  families. 

Stephanas,  who  was  a  deputy  from  the  Church  of  Co- 
rinth to  Paul,  had  been  baptized  and  was  a  member  of  that 
Church.  Neither  of  these  particulars  is  recorded  :  but  if 
.Stephanas  were  not  of  their  body,  how  came  they  to  depute 
him,  for  the  purpose  of  obtaining  answers  to  questions  in 
which  their  body  was  concerned  ?  and  if  his  family  were 
not  attached  to  the  Church  at  Corinth,  what  relation  coula 
it  have  to  the  state  of  parties  in  that  Church  ?  or  why 
recollect  it  in  conjunction  with  Gaius  and  Crispus  ?  Stepha- 
nas their  father  is  described  as  the  first  fruits  of  Achaia ; 
are  we  obliged  to  take  this  term  in  the  sense  of  "  first  con- 
vert ?"  This  worthy  man  might  have  resided  at  a  short 
distance  from  Corinth ;  and  yet  be  a  member  of  the 
Corinthian  Church. 

The  Church  of  Corinth  then  presents  two  particulars 
which  have  not  heretofore  occurred  in  the  history  of  bap- 
tism ; — that  Crispus  the  head  of  his  family  was  baptized 
by  Paul,  separately  from  his  family,  which  was  not  baptized 
by  Paul ;  and  that  the  family  of  Stephanas  was  baptized 
by  Paul,  separately  from  its  head  or  father  who  was  not 
baptized  by  Paul :  directly  contrary  to  what  we  have 
remarked  of  Crispus. 

But  if  we  admit  that  the  family  of  Crispus  was  baptized, 
because  we  find  it  registered  as  believing,  then  we  must 
admit  the  same  of  all  other  families  which  we  find  marked 
as  Christians,  though  they  be  not  expressly  described  as 
baptized.  That  of  Onesiphorus,  1  Tim.  i.  16,  IS  ;  and  iv 
19  ;  which  the  Apostle  distinguishes  by  most  hearty  good- 
will for  their  father's  sake,  not  for  their  own,  and  to  which 
he  sends  a  particular  salutation.  Also,  that  of  Aristobu- 
lus,  and  that  of  Narcissus,  Romans  xvi.  10,  11:  which 
are  described  as  being  "  in  Christ."  We  have  this  evi- 
dence on  this  subject — four  Christian  families  recorded  as 
baptized — that  of  Cornelius,  of  Lydia,  of  the  Jailor,  and  of 
Stephanas.      Tvjo  Christian  families  not  noticed  as  baptized 


56  SUBJECTS    OF    BAPTISM. 

— that  of  Crispus,  and  of  Onesiphorus.  Two  Christian 
families  mentioned  neither  as  families  nor  baptized — that 
of  Aristobulus,  and  of  Narcissus.  Eight  Christian  fami- 
lies, and  therefore  baptized !  although  as  there  was  no 
such  thing  previously  as  a  Christian  family,  there  could  be 
no  children  of  converts  to  receive  the  ordinance  ! 

Have  we  eight  instances  of  the  administration  of  the 
Lord's  Supper  ?  Not  half  the  number.  Have  we  eight 
cases  of  the  change  of  the  Christian  Sabbath  from  the 
Jewish  ?  Not  perhaps  one-fourth  of  the  number.  Yet 
those  services  are  vindicated  by  the  practice  of  the  Apos- 
tles as  recorded  in  the  New  Testament.  How  then  can 
we  deny  their  practice  on  the  subject  of  Infant  Baptism, 
when  it  is  established  by  a  series  of  more  numerous  in- 
stances than  can  possibly  be  found  in  support  of  any  doc- 
trine, principle,  or  practice  derived  from  the  example  of  the 
Apostles  ?  Is  there  any  other  case  beside  that  of  Baptism, 
on  which  we  would  take  families  at  hazard  and  deny  the 
existence  of  young  children  in  them  ?  Take  eight  fami- 
lies at  a  venture  in  the  street,  or  eight  pews  containing 
families  in  a  place  of  worship,  they  will  afford  more  than 
one  young  child.  Take  eight  families  on  a  fair  average  : 
suppose  half  to  consist  of  four  children,  and  half  of  eight 
children:  the  average  is  six:  calculate  the  chances,  that 
in  forty-eight  children,  not  one  should  be  an  infant :  it  is 
hundreds  of  thousands  to  one.  But  there  is  no  occasion  that 
absolute  infancy  should  be  the  object :  suppose  children  of 
two  or  three  years  old ;  the  chances  would  be  millions  to 
one,  that  none  such  were  found  among  forty-eight  children, 
composing  six  families.  Or  supposing  Baptism  were  com- 
pletely ought  of  sight — "  How  many  young  Children 
would  be  found,  on  the  average,  in  eight  families,  each 
containing  six  children  ?" — What  proportion  do  these  eight 
families,  identified  and  named  in  the  New  Testament,  bear 
to  that  of  Christians  also  identified  and  named  ?  The  num- 
ber of  names  of  persons  converted  after  the  resurrection 
of  Christ,  in  the  Acts  of  the  Apostles,  is  twenty-eight. 
Four  baptized  families  give  the  proportion  of  one  in  seven. 
The  number  of  names  of  similar  converts  in  the  whole  of 
the  New  Testament  is  fifty-Jive.  How  many  converts  may 
be  fairly  inferred  from  the  History  of  the  Acts  of  the 
Apostles ;  ten  thousand  ?  this  gives  one  thousand  bap- 
tized families.     How  many  from  the  whole  of  the  New 


SUBJECTS    OF    BAPTISM.  57 

Testament,  one  hundred  thousand  ?-^-this  gives  ten  thou- 
sand baptized  families.  How  many  must  be  allowed 
during  the  first  century  and  down  to  the  days  of  Origen  ? 
one  million  ? — it  gives  one  hundred  thousand  baptized 
families  :  ten  millions  ?  the  proportion  is  one  million  of 
baptized  families.  This  calculation  or  one  to  the  same 
effect,  can  neither  be  evaded  nor  confuted ;  for  if  this  pro- 
portion be  reduced  one-half,  still  Origen,  whose  great-grand- 
father, grandfather  and  father  were  Christians  ;  and  who 
himself  travelled  into  the  countries,  and  among  the  churches 
where  Christianity  was  first  established,  who  was  the  most 
inquisitive  and  learned  man  of  his  time,  could  not  be  igno- 
rant whether  the  churches  received  infant  baptism  from 
the  apostles  or  not  ?  Could  he  have  any  inducement  to 
deceive  or  to  be  deceived  on  this  most  notorious  matter, 
this  every-day  public  occurrence  ?  Mr.  Booth  was  right 
in  saying,  "the  children  of  proselytes  icere  baptized  with 
their  parents,"  among  the  Jews  ;  and  he  would  have  been 
amply  justified  by  the  New  Testament  in  adding — "  this 
practice  the  apostles  continued  among  christians." 

It  is  said  ;  "  If  the  New  Testament  presents  so  many 
instances  of  baptized  families,  it  were  not  unreasonable  to 
expect  that  some  allusion  to  them  should  occur  or  at  least 
to  some  part  of  them,  as  being  in  that  imperfect  state  of 
Church  relationship,  which  is  so  general  in  our  own  day ; 
that  while  they  may  be  said  to  belong  to  a  Church  in  some 
respects,  they  do  not  belong  to  it  in  others  ;. — that  while 
registered  among  Christians,  nevertheless,  they  should  not 
be  competent  to  appear  in  Church  transactions."  In  an- 
swer to  this,  observe  ;  that  where  families  were  baptized 
previous  to  the  formation  of  churches,  that  case  was  abso- 
lutely impossible  ; — that  a  history  so  succinct,  as  that  in 
the  Acts,  of  the  first  propagation  of  the  Gospel,  could  not 
possibly  contain  express  mention  of  every  supposable  fact ; 
and  that  the  case  imagined  could  only  happen  where  a 
regular  and  numerous  church  was  established.  Neverthe- 
less, the  counterpart  of  it  may  be  found.  By  the  Apostle's 
reproof  of  a  party  spirit  among  the  Corinthians,  we  learn 
incidentally  and  unexpectedly,  the  baptism  of  the  family 
of  Stephanas.  The  Apostle  was  not  discussing  the  subject 
of  baptism,  but  was  intent  on  suppressing  party.  Having 
censured  this  disposition,  he  takes  occasion  to  thank  God 
that  his  party,  the  Paulists,  was  so  few  !  for  how  many  did 


58  SUBJECTS    OF    BAPTISM. 

it  consist  of  in  the  Corinthian  Church  ?  only  two,  Crispus 
and  Gaius.  1  Cor.  i.  14-16.  u I  thank  God  that  I  bap- 
tized none  of  you,  Corinthian  church  members,  except 
Crispus  and  Gaius  ;  lest  any  should  say  that  I  had  baptized 
in  my  own  name,  and  so  had  formed  a  party  among  your 
church.  However ,  I  did  baptize  also  the  family  of  Ste- 
phanas ;"  but  they  are  out  of  the  question,  as  they  cannot 
support  any  party.  Besides,  or  as  to  the  rest  of  baptized 
families,  I  do  not  recollect  that  I  baptized  any  other  family  ; 
— but  if  I  did,  they  also  are  out  of  the  question  ;  since  they 
also  cannot  support  any  party  in  the  Church. 

The  family  of  Stephanas  was  not  of  the  Corinthian 
Church,  so  effectually,  as  others  who  said,  "  I  am  of  Paul :" 
or  to  exert  any  activity  or  give  any  voice  in  party  discus- 
sions ;  for  had  it  been  completely  of  the  Corinthian  body, 
then  the  Apostle  must  have  baptized  others  of  that  body, 
beside  Crispus  and  Gaius,  which  he  denies.  Then  that 
uncertain  number  of  baptized  families,  which  he  denomi- 
nates "  the  rest,"  must  have  been  full  church  members, 
equally  with  the  family  of  Stephanas.  In  that  case,  it 
would  have  been  to  his  purpose  to  recollect  them,  lest  his 
enemies  should  have  recollected  them  for  him.  Nor  could 
he  have  described  his  party  as  restricted  to  two  church 
members  only,  when  it  might  have  comprised  a  higher 
number. 

Paul's  reference  to  many  baptized  families  completes  the 
epitomized  narrative  of  Luke  ;  who  tells  us,  Acts  xviii.  8  ; 
that  many  Corinthians  believed,  and  were  baptized  j  but 
he  says  not  a  word  of  any  family  except  that  of  Crispus ; 
and  nothing  about  the  baptism  of  the  family  of  Crispus,  but 
leaves  us  to  infer  that,  as  the  natural  consequence  of 
believing.  Had  not  Paul  been  intent  on  reprimanding  the 
Corinthians,  because  of  their  party  disputes,  we  should 
never  have  known  that  Crispus  himself  was  baptized; 
much  less,  should  we  ever  have  known  who  baptized  him. 
The  undeniable  inference  is,  that  there  were  many  bap- 
tisms conferred  on  persons  and  families  in  the  primitive 
Church,  which  are  not  mentioned.  We  see  one  instance 
among  the  Corinthians,  in  the  person  of  Crispus  and  his 
family ;  and  another,  in  the  family  of  Stephanas.  This 
strengthens  the  average  already  taken  of  such  baptisms 
among  Christians  not  mentioned  by  name  in  the  New 
Testament ;  that  baptized  families  were  very  numerous! 


SUBJECTS    OF    BAPTISM.  59 

The  passage  divides  into  two  branches : — Whom  Paul 
did  not  baptize :  he  baptized  none  of  the  Corinthian 
church  members,  except  Crispus  and  Gaius.  He  rejoices 
that  none  can  charge  him  with  having  baptized  in  his  own 
name  ;  and  so  concludes  this  branch  of  his  subject,  refer- 
ring to  church  members. — Whom  Paul  did  baptize :  he 
baptized  the  family  of  Stephanas  ;  by  which  nevertheless, 
his  party  in  the  Church  at  Corinth  was  not  augmented. 
Besides  this  there  were  many  others.  Now  this  "  besides" 
or  as  it  is  better  rendered  "  as  to  the  rest,"  and  also  those 
"others;"  the  connection  implies  that  they  really  were 
baptized  families,  of  the  same  description  as  the  immediate 
antecedent,  the  baptized  family  of  Stephanas  : — but  equally 
with  that  family,  they  were  incompetent  to  the  augmenta- 
tion of  a  party  in  the  Corinthian  Church,  in  behalf  of 
Paul ;  for  which  reason  he  passes  them.  Those  baptized 
families  in  some  sense  belonged  to  the  Church  at  Corinth ; 
yet  they  were  not  members  of  it — what  but  the  youthful 
state  of  those  baptized  families  prevented  them  from  being 
full  church  members,  capable  of  giving  their  voices  in  be- 
half of  the  Apostle  from  whom  they  had  received  baptism? 

Notwithstanding,  a  writer,  treating  on  the  subject  of 
Baptism,  could  discover  in  Scripture  no  more  than  three 
instances  of  that  rite,  conferred  on  what  he  undistinguish- 
ingly  calls  households.  Omitting  that  of  Cornelius,  which 
is  a  chief  and  prominent  instance  of  the  interference  of  the 
Holy  Ghost,  as  well  as  of  baptism  by  water  ;  that  of  Cris- 
pus, of  Onesiphorus,  of  Aristobulus,  and  of  Narcissus, — 
he  contents  himself  with  mentioning  that  of  Lydia,  of  the 
Jailor,  and  of  Stephanas. 

Concerning  these,  he  argues  that  the  Jailor's  family 
must  have  been  adults,  because  they  "rejoiced  in  God." 
— Yes,  exactly  such  adults  as  those  children  who  rejoiced 
in  the  temple,  crying  Hosanna  to  the  Son  of  David! 
whom  our  Lord  compares  to  babes  and  sucklings. 

On  the  subject  of  Lydia  and  family,  I  condemn  that  dis- 
ingenuousness  which  affirms,  that  her  family  exclusively 
were  the  "  Brethren"  comforted  by  Paul  and  Silas — that 
this  consolation  was  a  private,  and  not  a  public  act, — and 
that  the  Brethren  were  not  the  Christians  of  Philippi,  but 
the  sons  of  Lydia. 

Acts  xvi.  16,  &c.  Paul  and  Silas  expelled  a  Pythonic 
spirit  from  a  certain  damsel ;  her  masters  caught  them  and 


60  SUBJECTS    OF    BAPTISM. 

drew  them  unto  the  forum,  and  brought  them  to  the  com- 
manding officers  of  the  troops  in  garrison,  the  Strategoi, 

saying,  these  Jews  do  exceedingly  trouble  our  city 

And  the  commanding  officers  rent  off  their  clothes,  and  com- 
manded to  beat  them ;  and  when  they  had  laid  many 
stripes  upon  them,  they  cast  them  into  prison,  charging 
the  jailor,  the  commander  of  the  place  for  military  punish- 
ments, to  keep  them  safely., And  when  it  was  day,  the 

commanding  officers  sent  the  Serjeants,  saying,  let  those 
men  go :  and  the  jailor,  military  ruler  of  the  prison,  told 
this  to  Paul,  saying,  The  commanding  officers  have  sent  to 
let  you  go  :  now  therefore  depart  in  peace.  But  Paul  re- 
turned his  answer  to  the  commanding  officers,  by  their 
own  messengers,  the  sergeants  ;  they  have  beaten  us  open- 
ly, uncondemned,  being  Romans,  and  have  cast  us  into 
prison ;   and  now  do  they  thrust   us   out  privily  ?    let 

THEM    COME    THEMSELVES,    AND    FETCH    US    OUT.       And    the 

Serjeants  told  these  things  to  the  commanding  officers ;  and 
they  feared  when  they  heard  that  they  were  Romans. 
And  they  came  in  person,  and  consoled  them,  and  brought 
them  out,  and  desired  them  to  depart  out  of  the  city.  And 
they  went  out  of  the  prison  publicly,  and  entered  into  Ly- 
dia's  house  where  they  lodged ;  and  when  they  had  seen 
the  brethren  who  naturally  resorted  to  the  Apostle's  lodg- 
ings, they  consoled  them  as  publicly  as  they  had  been  con- 
soled by  the  commanding  officers ;  the  same  word  being 
used  in  the  same  sense,  and  then  departed.  Now  if  the 
consolation  at  Lydia's  was  private,  then  the  consolation  ten- 
dered to  Paul  and  Silas  by  those  officers  was  private  ;  but  if 
the  consolation  tendered  to  Paul  and  Silas  by  the  officers 
was  public,  which  the  whole  story  demonstrates,  then  the 
consolation  tendered  to  the  Christian  brethren  by  Paul  and 
Silas  was  public  ;  and  if  it  were  public,  it  was  not  con- 
fined to  the  family  of  Lydia.  Moreover,  the  whole  of 
Paul's  conduct  proves  that  he  studied  publicity  throughout 
every  part  of  the  transaction :  in  absolute  humiliation  of 
the  tyrannic  military  officers  who  had  wrongfully  impri- 
soned him.  He  thus  gave  an  example  of  firmness  and 
courage,  of  resistance  to  oppression,  and  knowledge  of  his 
privileges  and  his  duty,  that  could  not  be  too  generally 
known  at  Philippi,  nor  too  strongly  evinced  in  the  publi- 
city of  his  consolation  to  all  the  Philippian  converts. 

The  third  rule  of  interpretation,  the  acceptance  of  Scrip- 


SUBJECTS   OF    BAPTISM.  61 

ture  only ^  as  conclusive  authority,  may  be  exemplified  by  an 
examination  of  the  history  of  Lydia,  Acts  xvi.  15.  "  On 
the  Sabbath  days  we  went  out  of  the  city  to  the  river, 
where  under  protection  of  the  law  was  a  Proseucha,  or 
place  of  Jewish  worship ;  and  sitting  down,  we  spake  to 
the  women  who  resorted  there ;  and  a  woman  named  Ly- 
dia, a  seller  of  purple  of  the  city  of  Thyatira,  who  wor 
shipped  God,  heard ;  whose  heart  the  Lord  opened  to  at 
tend  to  the  things  spoken  by  Paul ;  and  she  besought  us, 
saying,  If  ye  have  judged  me  to  be  faithful  to  the  Lord, 
come  into  my  house  and  abide  there :  and  she  constrain- 
ed us." 

So  far  as  this  passage  refers  to  Lydia,  it  is  throughout 
in  the  singular  number :  her  heart  Avas  opened  to  attend 
to  the  things  spoken  :  she  besought  us — saying,  if  ye  have 
judged  me  faithful : — come  into  my  house  :  and  she  con- 
strained us."  No  mention  is  made  of  any  one  of  her  fami- 
ly in  conjunction  with  herself.  She  does  not  say,  "  come 
into  our  house."  Neither  is  any  person  of  her  family  mark- 
ed as  attending  to  the  discourses  of  Paul :  nor  as  resorting 
with  her  to  the  Proseucha,  where  Paul  discoursed. 

We  should  never  have  known  that  she  had  a  family, 
were  they  not  incidentally  mentioned  as  accompanying  her 
in  baptism  : — "  And  when  she  was  baptized,  with  her  fami- 
ly." Insert  her  baptism,  we  find  her  family ;  omit  her 
baptism,  she  has  no  family  recorded.  The  act  of  her  bap- 
tism cannot  be  separated  from  that  of  her  family.  Now  if 
her  family  were  of  mature  age,  capable  of  attention  to  the 
word  spoken,  how  is  it  that  they  are  not  mentioned  with 
her,  as  attending,  since  they  are  mentioned  with  her  as  re- 
ceiving baptism  ?  How  is  it,  that  they  having  received 
baptism  with  her  do  not  concur  in  her  invitation  of  their 
spiritual  fathers  ?  Their  non-age  only  can  explain  this. 
And  that  those  who  are  not  marked  as  having  attended  to 
the  word,  should  nevertheless  be  marked  as  receiving  bap- 
tism, has  appeared  to  the  Baptists  themselves  so  unac- 
countable, that  they  have  taken  different  ways  to  account 
for  it ;  which  they  have  not  accomplished ;  for  there  can- 
not be  a  clearer  instance  to  warrant  the  baptism  of  those 
children  who  have  not  attended  to  the  word  preached. 
They  have  also  taken  different  ways  to  characterize  the 
brethren  mentioned  in  verse  40.  "  They  were  sons  of 
Lydia,"  say  some — but  Scripture  says  nothing  of  her  hav- 
6 


62  SUBJECTS    OF    BAPTISM. 

ing  any  sons.  Others  say,  those  brethren  were  "  her  ser- 
vants, employed  in  preparing  the  purple  dye  which  she 
sold :  and  her  house  contained  only  brethren,  probably 
men-servants,  whom  Paul  comforted." 

We  read  in  Acts  xvi.  3,  10  ;  Paul  would  have  Timothy 
"to  go  forth  with  him;" — and  no  doubt  Timothy  did  go 
forth  with  him  : — and  they,  Paul,  Silas  and  Timothy  went 
through  the  cities,  by  Mysia  to  Troas.  A  vision  appeared 
to  Paul ;  and  after  he  had  seen  the  vision  ;  "  We,  i"  Luke 
the  writer  being  one,  endeavoured  to  go  into  Macedonia ; 
we  came  to  Samothracia  and  to  Philippi,  "  and  we  were 
in  that  city  certain  days." — And  on  the  Sabbaths,  we  went 
out  to  the  Proseucha — we  sat  down,  and  spake  to  the  wo- 
men— Lydia  constrained  us  to  come  to  her  house  and  abide 
there.  Now  who  were  this  we,  and  this  us,  if  not  Paul, 
Silas,  Timothy,  and  Luke  ?  The  whole  company  lodged 
at  Lydia's.  "  And  it  came  to  pass,  as  we  went  to  prayer, 
a  damsel  having  a  spirit  of  divination  met  us,  and  followed 
Paul  and  us  many  daj^s."  Her  masters  caught  Paul  and 
Silas.     Timothy  and  Luke  remained  at  Lydia's. 

When  Paul  and  Silas  were  delivered  from  prison,  they 
went  to  their  abode  at  Lydia's,  and  there  met  "  the  breth- 
ren" Timothy  and  Luke,  from  whom  they  had  been  sepa- 
rated one  night.  Timothy  and  Luke  remained  at  Phi- 
lippi after  Paul  and  Silas  left  that  city.  Paul  and  Silas 
went  to  Thessalonica,  and  were  sent  away  by  night  to 
Berea,  where  we  again  find  Timothy ;  but  Luke  did  not 
rejoin  the  company  until  they  returned  to  Philippi,  Acts 
xx.  6  ;  for  Luke  says,  "  we  sailed  away  from  Philippi." 
Luke  remained  at  Philippi  during  that  interval,  naturally 
continuing  at  Lydia's.  Luke  also  must  have  had  intimate 
knowledge  of  the  jailor  and  all  his  family ;  but  he  does 
not  once  intimate  that  any  one  of  them  was  grown  up  to 
maturity.  Inasmuch  therefore  as  the  rule  directs  me  to 
accept  as  conclusive  evidence  whatever  is  expressed  in 
Scripture,  I  believe  that  the  family  of  Lydia  was  baptized, 
because  it  is  so  expressed;  but  that  one  of  her  servants  was 
baptized,  I  do  not  believe,  because  it  is  not  so  expressed  ! 
— The  same  rule  is  applicable  to  the  family  of  Stephanas. 
Scripture  says  his  family  was  baptized  ;  I  therefore  believe 
that  fact — Scripture  says  nothing  of  the  baptism  of  his 
household,  I  therefore  do  not  believe  it.    But  I  will  believe 


SUBJECTS    OF    BAPTISM.  63 

it,  whenever  a  passage  of  Scripture  shall  be  produced,  in 
which  household,  OIKIA,  is  connected  with  Baptism. 

The  mischance  that  our  translators  should  have  used  the 
terms  "house"  and  "household"  interchangeably,  though 
Scripture  preserves  the  distinction,  is  glaring  respecting 
the  family  of  Onesiphorus,  2  Tim.  i.  16,  and  iv.  19.  The 
Greek  word  in  one  text  is  rendered  "  house,"  and  in  the 
other  "  household,"  notwithstanding  the  same  persons 
are  intended.  Our  translators  also  have  used  one  word, 
"  household,"  to  express  both  the  family  and  household  of 
Stephanas,  though  Scripture  uses  two  icords  in  order  to 
mark  the  distinction,  and  certainly  does  not  mean  the  same 
persons.  This  has  produced  confusion,  and  various  weak 
and  inconsistent  arguments. 

The  Baptists  thus  allege — "  As  to  the  term  '  household? 
there  is  no  proof  that  infants  were  included  in  the  house- 
hold of  •  Stephanas,  of  Lydia,  and  the  Philippian  jailor. 
Stephanas  is  not  mentioned  in  the  Acts,  but  by  Paul, 
1  Cor.  i.  16,  and  xvi.  15.  "  I  baptized  the  household  of 
Stephanas  ;"  and  he  besought  the  brethren  to  submit  them- 
selves to  them ;  because  the  members  of  his  family  were 
"  the  first  fruits  of  Achaia,  who  helped  the  Apostles  and 
laboured  with  them,  and  were  addicted  to  the  ministry  of 
the  saints."  Now  infants  could  neither  preach  the  gospel, 
nor  eren  assist  and  wait  upon  those  who  did ;  and  some 
time  must  elapse  before  they  could  be  fit  to  take  the  lead 
in  the  church." 

This  view  of  the  Apostle's  words,  1  Corinthians  xvi.  15, 
16  ;  that  the  household  of  Stephanas  was  "  fit  to  take  a 
lead  in  the  church  at  Corinth,"  and  that  the  church  as  a 
body  were  directed  to  "  submit  themselves  to  that  house- 
hold," is  impugned  by  the  grammar  of  the  passage — by 
the  reasons  assigned  by  the  apostle,  and  by  the  possibilities 
of  the  fact,  as  they  existed  at  that  period. 

The  grammatical  construction  of  the  passage  does  not 
allow  us  to  accept  the  words  inclosed  in  a  parenthesis  by 
our  translators,  as  a  part  of  the  original  text  written  ac- 
ording  to  the  train  of  thought  current  in  the  apostle's 
lind.  The  necessity  felt  for  including  them  in  a  paren- 
hesis  is  demonstrative  proof  that  they  have  not  been  so 
;onsidered  ;  but  a  parenthetical  sentence  should  be  so  con- 
tracted as  to  read  in  with  the  text,  and  with  the  subject 

eated  on  in  the  text,  which  these  words  will  not. 


64  SUBJECTS    OP    BAPTISM. 

The  apostle's  "  I  beseech  you,  brethren,"  requires  to  be 
followed  by  some  term  congruous  to  his  leading  and  intro- 
ductory expression.  There  is  no  such  cause  why  he  besought 
them  marked ;  but  a  harshness  of  transition  irreconcilable 
with  usual  and  regular  construction ;  u  I  beseech  you 
brethren,  ye  know" — .  This  want  of  connection  and  con- 
sequence cannot  be  reduced  to  grammar,  in  the  sense  of 
the  objection. 

The  reason  assigned  for  submission  is  absolutely  incon- 
sistent with  the  purpose.  Nobody  supposes  that  submis- 
sion in  temporals  is  intended  by  Paul.  Can  he  say,  "  the 
household  of  Stephanas  had  addicted  itself — eis  diaconian — ■ 
to  do  certain  services  in  temporals  to  the  saints ;  do  you 
therefore  submit  to  that  household  in  spirituals  ?"  This  is 
ridiculous.  Popery  itself  never  hazarded  a  more  futile 
consequence  ;  never  drew  a  more  monstrous  inference. 

The  possibilities  of  the  facts  are  completely  repugnant 
to  that  statement.  Paul  was  at  Ephesus,  distant  far  from 
Corinth,  where  the  household  of  Stephanas  resided.  The 
Corinthians  therefore  knew  much  more  about  the  dispositions 
of  the  household  of  Stephanas  than  Paul  did :  they  knew 
it  long  before  he  did.  It  must  have  been  announced  to 
them  many  weeks — more  likely  many  months,  prior  to  his 
information  about  it : — why  then  should  he  so  earnestly 
"  beseech  them" — on  a  matter  which  was  not  a  secret  ?  Its 
usefulness  and  application  depended  on  its  being  exten- 
sively reported. 

The  assertion  that  the  household  of  Stephanas  was  "  fit 
to  take  a  lead  in  the  church,"  is  utterly  inconsistent  with 
the  little  importance  attached  to  the  family  of  that  Chris- 
tian Brother  in  the  first  chapter  of  the  epistle.  Paul  men- 
tions Crispus  and  Gaius,  all  the  members  of  this  body 
whom  he  had  baptized :  but  he  overlooks  or  forgets  this 
family ;  and  adds  it  subsequently  as  by  an  after-thought. 
Crispus  and  Gaius  were  more  prominent  in  the  Apostle's 
contemplation  than  the  family  of  Stephanas,  which  does 
not  appear  to  have  been  esteemed  by  the  apostle,  for  the 
purposes  concerning  which  he  was  writing,  on  the  same 
level  with  Crispus  and  Gaius.  Is  it  possible  that  an  act  of 
recollection  would  be  necessary  to  this  inspired  penman, 
in  reference  to  a  family  "  fit  to  take  a  lead  in  the  church  ? 
Is  it  possible,  that  family  should  be  "  fit  to  take  a  lead  in 


SUBJECTS    OF    BAPTISM.  65 

the  church'*  which  was  not  so  competent  to  support  the 
party  of  Paul,  as  Gaius  and  Crispus  were  ? 

But  if  it  be  said,  the  family  of  Stephanas  might  con- 
sist of  two  or  three  only ;  is  it  credible  that  the  whole 
church  at  Corinth  which  "  came  behind  in  no  gift,"  inclu- 
ding also  Crispus  and  Gaius,  were  besought  to  yield  sub- 
mission to  those  two  or  three  ?  Crispus  the  ruler  of  the 
synagogue,  a  man  evidently  of  great  respectability  and 
influence  ;  and  Gaius  "  mine  host,"  says  Paul,  "  and  that 
of  the  whole  church ;"  are  they  to  submit  themselves  to 
two  or  three  young  persons  ?  Is  it  that  Gaius,  to  whom 
the  apostle  John  addressed  an  epistle,  commending  his 
"  faithful  doings,"  and  announcing  his  high  respect  in  terms 
the  most  remarkable  of  any  complimentary  passage  that 
can  be  selected  from  the  New  Testament.  "  Beloved,  I 
ivish  above  all  things,  that  thou  mayest  prosper  and  be  in 
health,  as  thy  soul  prosper  eth."  Is  this  the  man  directed 
by  Paul  to  submit  himself  with  the  whole  church  at  Corinth, 
to  the  "  younglings"  of  the  household  of  Stephanas  ? 

The  passage  that  alludes  to  the  family  of  Stephanas,  1 
Cor.  i.  16 ;  has  no  difficulty ;  but  that  respecting  the 
household  of  Stephanas,  1  Cor.  xvi.  15,  16 ;  is  neither 
Greek,  Grammar,  nor  common  sense.  Whitby  thus  para- 
phrases— "  I  beseech  you,  brethren,  seeing  you  know  the 
house  of  Stephanas,  that  it  is  the  first  fruits  of  the  gospel 
in  Achaia,  and  that  they  have  ever  since  addicted  them- 
selves to  the  ministry  of  the  saints  ;  that  you  submit  your- 
selves to  such  giving  reverence  and  honour  to  them,  and  to 
every  one  that  helpeth  with  us  and  laboureth."  Doddridge 
renders  ;  "  I  beseech  ye  brethren  as  ye  know  the  House- 
hold of  Stephanas,  that  it  is  the  first  fruits  of  Achaia,  and 
as  the}'  have  set  themselves  to  ministering  to  the  Saints, 
that  you  subject  yourselves  to  such,  and  to  every  associate 
in  that  good  work  and  labour."  Pearce  renders,  "  And  I 
beseech  you,  brethren,  have  regard  to  the  family  of 
Stephanas,  because  they  are  the  first  fruits  of  Achaia, 
and  have  set  themselves  about  the  work  of  ministering  to 
the  saints,  that  ye  would  submit  yourselves  unto  such,  and 
to  every  one  who  worketh  with  them  and  laboureth." 
The  Bishop  saw  clearly  that  "  it  is,"  'n  the  singular,  will 
not  construe  with  "  they  are"  in  the  plural — and  that  the 
phrase  "  I  beseech  you  brethren" — must  have  an  imme- 
diate subject ;  and  therefore  he  renders  "  I  beseech  you 
6* 


66  SUEJECTS    OF    BAPTISM. 

have  regard."  In  his  notes  he  gives  as  his  reason  for  this 
version,  that  many  MSS.  read  "  they  are  the  first  fruits." 
Pagninus  and  all  the  Latins  read  "  Stephanas  and  Fortuna- 

tus  who  are" Others  read  "  Stephanas,  and  Fortunatus, 

and  Achaicus,  who  are." 

To  prepare  oui  minds  for  a  correct  view  of  the  place, 
we  ask,  what  was  the  Apostle's  intention  in  writing  it  ? 

The  Apostle's  description  of  Timothy,  1  Cor.  xvi.  10,  is 
remarkable,  "  He  worketh  the  work,  erg Azetai  ergon,  of 
the  Lord,  as  I  also  do  !"  Paul  desires  their  submission  to 
co-workers,  s//?zergonti.  There  seems  to  be  a  mutual 
reference  between  these  words,  which  leads  us  to  infer, 
that  he  who  "  worketh  the  work  as  I  also  do,"  must  be  a 
co-worker  with  me.  This  is  implied  in  the  us  of  our  trans- 
lators ;  but  it  dismisses  the  "  associate  in  that  good  work" 
of  Doddridge  ;  and  it  dismisses  the  "  worketh  with  them" 
of  Pearce. 

"  If  Timothy  come  to  Corinth,  take  care  that  he  be 
without  fear  or  vexation  from  your  party  disputes  among 
you  ;  for  he  worketh  the  work  of  the  Lord,  as  I  also  do. 
Let  no  one  therefore  despise  him,  bat  accompany  him  on 
his  journey,  that  he  may  come  to  me  in  safety ;  for  I  and 
the  brethren  expect  him.  As  to  Apollos  our  brother,  I 
and  the  brethren  exhorted  him  much  to  come  to  you  ;  but 
he  was  by  no  means  inclined  to  come  now,  during  your 
party  dissentions  ;  yet  he  will  come  when  he  hath  a  con- 
venient season.  And  I  beseech  you,  brethren,  that  ye 
submit  yourselves  unto  such  as  Timothy  and  Apollos,  but 
Timothy  especially  ;  and  to  every  one  co-working  with  me, 
and  labouring."  Here  every  thing  is  in  its  proper  place, 
and  reference :  and  to  induce  their  greater  care  of  Timo- 
thy, when  he  arrived ;  the  Apostle  reminds  them  that  the 
household  of  Stephanas  had  set  themselves  to  do  acts  of 
hospitality  and  kindness  to  Christian  ministers  and  brethren, 
at  once  an  example  and  a  stimulus  !  Why  did  not  Paul  then 
recommend  Timothy  to  lodge  at  that  residence  ? — Probably 
because  Stephanas  resided  not  in  Corinth.  The  Corin- 
thian Church  then  was  not  exhorted  to  submit  itself  to  the 
household  of  Stephanas.  The  notion  is  unreasonable  :  the 
cause  assigned  is  absurd.  Crispus  and  Gaius,  with  the 
whole  church,  submit  themselves  to  the  servants  of  Ste- 
phanas, because  those  servants  very  readily  and  cheerfully 
offered  their  kind  assistance  to  travelling  brethren  !  Where 


SUBJECTS    OF    BAPTISM.  67 

is  the  congruity  between  cause  and  effect  ?  But  that  Cris- 
pus  and  Gaius  with  the  Corinthian  Church  might  show  all 
deference  and  honour  to  Timothy,  might  lodge,  and  enter- 
tain him  respectfully,  and  bring  him  forward  on  his  journey, 
with  every  mark  of  Christian  attention  ;  is  exactly  coin- 
cident with  what  the  Apostle  before  had  requested. 

The  concluding  chapter  of  other  epistles  is  composed  of 
memoranda  addressed  by  the  Apostle  to  his  Christian 
friends ;  and  when  introduced  into  the  text,  ,they  are  not 
placed  precisely  in  order.  This  reference  to  the  household 
of  Stephanas  is  a  marginal  note.  It  could  occasion  no  con- 
fusion in  the  original  from  the  manner  of  writing  it.  The 
whole,  I  conceive,  stood  thus : — "  Now,  if  Timotheus 
come,  see  that  he  may  be  with  you  without  fear ;  for  he 
worketh  the  work  of  the  Lord,  as  I  also  work.  Let  no 
man  therefore  despise  him  ;  but  conduct  him  forth  in  peace 
that  he  may  come  to  me,  for  I  look  for  him  with  the  breth- 
ren. As  touching  our  brother  Apollos,  I  greatly  desired 
him  to  come  to  you  ;  but  his  will  was  not  to  come  at  this 
time  ;  but  he  will  come  when  he  shall  have  convenient 
time.  Watch  ye,  stand  fast  in  the  faith  ;  quit  you  like 
men :  be  strong !  Let  all  things  be  done  with  charity ; 
and  I  beseech  you,  brethren,  that  ye  submit  yourselves  to 
such  and  to  every  one  that  helpeth  with  me  and  laboureth." 
—  You  know  the  household  of  Stephanas,  inasmuch  as  he  is 
the  first  fruits  of  Achaia,  that  they  have  set  themselves  to  do 
services  of  accommodation,  to  diacoxize,  to  the  saints. — I 
am  glad  of  the  coming  of  Stephanas  and  Fortunatus  and 
Achaicus  :  for  that  which  was  lacking  on  your  part  they 
have  supplied.  For  they  have  refreshed  my  spirit  and 
yours.     Therefore  acknowledge  them  that  are  such. 

Strange  were  it  true,  that  the  Apostle  should  command 
the  Corinthian  Church  to  submit  to  the  servants,  but  only 
to  acknowledge  the  master ;  only  to  acknowledge  the  bro- 
ther who  had  refreshed  his  spirit,  and  the  spirits  of  the 
Corinthians  to  whom  he  writes  ;  but  to  submit  to  his  ser- 
vants, whose  kindness  though  extremely  laudable  termi- 
nated on  strangers,  from  whom  neither  the  Corinthians 
nor  Paul  had  received  the  same  "  refreshment"  as  they 
had  from  Stephanas.  To  complete  this  absurdity,  Ste- 
phanas a  member  of  the  Corinthian  Church  is  commanded 
by  the  Apostle,  to  submit,  "  giving  Reverence  and  Honour," 
as  Whitby  paraphrases,  to  his  Orj)n  servants !    This  becomes 


68  SUBJECTS    OF    BAP/ISM. 

absolutely  monstrous,  if  these  were  the  sons  of  Stephanas, 
for  then,  that  eminent  Christian,  a  brother,  a  deputy  from 
the  Church,  the  first  fruits  of  Achaia  is  commanded  to  sub- 
mit TO  HIS  OWN  CHILDREN  !  !  ! 

The  result  of  the  whole  is  this,  that  the  household  of 
Stephanas  differ  from  the  family  baptized  by  Paul ;  and 
therefore,  that  the  notion  of  baptized  households  has  no 
sanction  from  this  passage.  It  follows,  that  the  actions  as- 
cribed to  this  household  decide  nothing  whether  the  family 
of  Stephanas  were  young  or  old ;  children  or  adults ; — 
these  actions  are  performed  by  others,  not  by  them.  Thus 
the  three  instances  of  baptized  families,  for  which  God  has 
been  thanked,  that  he  had  preserved  sufficient  proofs  of 
their  being  adults,  crumbles  into  dust.  Neither  of  them 
singly,  nor  the  whole  of  them  together,  affords  the  small 
est  subterfuge  to  those  who  impugn  the  testimony  of  Ori- 
gen,  that  the  Apostles  enjoined  on  the  churches,  the  prac- 
tice of  giving  baptism  to  infants. — Wherefore  I  re- 
cord my  full  conviction,  that  the  Apostles  practised  infant 
baptism ! 

NFANT  BAPTISM. 

The  differences  between  the  Hebrew  Christian  Church- 
es and  the  Gentile  Christians  almost  from  the  first  divided 
and  distressed  the  community  of  believers.  That  the  sen- 
timents of  Paul  prevailed  among  the  Gentiles  is  evident, 
not  from  the  New  Testament  history  only,  but  from  Ec- 
clesiastical History  also,  and  from  existing  facts.  That  the 
Hebrews  had  sentiments  which  they  strongly  retained,  ap- 
pears from  the  same  evidence ;  and  on  this  subject,  Bap- 
tism. It  is  commonly  said,  that  "  Baptism  was  given  in 
the  room  or  place  of  circumcision :"  and  the  imperfect 
manner  in  which  this  proposition  has  been  expressed  and 
defended,  has  occasioned  much  false  argument  and  many 
mistaken  assertions.  It  has  been  inaccurately  described 
as  a  succession. 

Mr.  Booth  says,  "  That  baptism  did  not  come  in  the 
place  of  circumcision,  we  have  the  strongest  presump- 
tive evidence.  If  Baptism  succeeded  in  the  place  of  cir- 
cumcision, how  came  it  that  both  of  them  were  in  full 
force  at  the  same  time  ;  from  the  commencement  of  John's 
ministry  to  the  death  of  Christ  ?     I.'  one  institution  sue- 


SUBJECTS   OF    BAPTISM.  69 

Oeed  in  the  place  of  another  we  are  unavoidably  led  to 
consider  that  other  as  having  vacated  its  place.  For  one 
thing  to  come  in  the  room  of  another,  and  the  latter  still 
hold  its  place,  is  an  odd  kind  of  succession.  Admitting 
the  succession  pretended,  how  came  it  that  Paul  circum- 
cised Timothy  after  he  had  been  baptized  ?  For  this,  on 
the  principle  here  opposed,  there  does  not  appear  the  least 
reason.  It  is  plain  on  this  hypothesis,  that  it  was  the  in- 
dispensable duty  of  those  parents  who  were  baptized  by 
John  and  by  the  Apostles,  before  the  death  of  Christ,  to 
have  all  their  male  infants  both  baptized  and  circumcised. 
For  that  the  law  of  circumcision  was  then  in  its  full  vigour 
none  can  doubt ;  and  that  Infant  Baptism  was  then  in  its 
prime  our  oppcsers  insist.  Those  favoured  infants  there- 
fore, if  ever  they  partook  of  the  holy  supper,  in  the  lan- 
guage of  Pcedobaptism,  must  have  had  the  covenant  rati- 
fied to  them  by  thee  seals. 

"  Had  the  supposed  succession  been  a  fact,  not  only  the 
Apostles,  but  all  the  apostolic  churches  must  have  known 
it.  What  was  the  reason  then  that  so  many  of  the  Jew- 
ish converts  were  highly  disgusted  at  the  thought  of  cir- 
cumcision being  laid  aside  ?  Why  such  warm  endeavours 
to  support  the  credit  of  an  ancient  ceremony,  which  they 
themselves  must  have  known  to  be  obsolete,  and  for  this 
very  reason  ;  Baptism  came  in  its  room  /" 

But  the  rite  of  circumcision  was  not  obsolete,  this  suc- 
cession never  was  thought  of,  much  less  allowed  by  He- 
brew Christians,  and  the  fact  intended  is  true,  though  the 
terms  adopted  in  stating  it  are  incorrect. 

Paul  severely  censured  the  Hebrew  Christians  for  their 
attachment  to  the  Mosaic  law ;  and  though  circumcision 
be  not  derived  from  the  Mosaic  law,  yet  he  describes  his 
opponents,  Titus  i.  10,  Phil.  iii.  2,  plainly  enough,  as 
"  vain  talkers,  and  deceivers  of  the  circumcision."  "  Be- 
ware of  dogs :  beware  of  the  concision."  Though  the 
Apostle  manfully  supported  Christian  liberty  in  behalf  of 
the  Gentiles,  it  appears  demonstrably  from  his  circum- 
cising Timothy,  that  he  saw  no  opposition  between  the 
two  rites.  He  practised  them  both  on  the  same  person. 
This  was  the  sentiment  of  his  nation  generally,  so  far  as  it 
was  converted ;  and  there  is  little  hazard  inlaying*,  that 
all  Hebrew  Christians  were  both  circumcised  and  bap- 
tized.    In  proof  of  this,  the  following  testimonies  which 


70  SUBJECTS    ,  F    BAPTISM. 

refer  to  the  Hebrew  Church  in  Judea  are  perfectly  satis-* 
factory. 

Hegesippus,  apud  Euseb.  Eccl.  Hist.  lib.  in.  cap.  32, 
says,  "  The  Church  of  Jerusalem  continued  a  virgin,  or  free 
from  heresy,  till  the  death  of  Simeon,"  about  A.  D.  100, 
or  110.  The  least  this  can  mean  is  this,  that  the  Church 
at  Jerusalem  retained  during  the  first  century,  the  customs 
derived  from  its  predecessors  and  original  founders. 

Irenaeus  says,  lib.  i.  cap.  26  ;  "  The  Ebionites  used  only 
the  Gospel  of  Matthew  :  were  over  curious  in  the  exposi- 
tion of  the  Prophets ;  disowned  the  Apostle  Paul,  calling 
him  an  apostate  from  the  law.  They  circumcised,  and  re- 
tained the  Jewish  law  and  Jewish  customs."  These  Ebio- 
nites were  Hebrews.  They  used  the  Syriac  Gospel  of 
Matthew  only ;  because  the  other  Gospels  being  written 
in  Greek  were  not  in  the  Holy  Language.  They  disowned 
the  Apostle  Paul,  because  he  was  the  Apostle  of  the  Gen- 
tiles ;  and  though  Christians,  they  circumcised  their  infants. 

Origen  says,  "  Those  of  the  Jews  who  believe  in  Christ 
have  not  abandoned  the  law  of  their  ancestors ;  for  they 
live  according  to  it ;  bearing  the  name,  Ebionites.  Origen 
also  mentions  as  a  proof  of  ignorance  in  Celsus ; — that  he 
had  not  noticed  Israelites  believing  in  Jesus,  but  not  re- 
linquishing the  law  of  their  Fathers." 

How  confusedly  does  Celsus's  Jew  speak  on  this  sub- 
ject ?  when  he  might  have  said  more  plausibly — Some  of 
you  have  relinquished  the  old  customs — Some  neverthe- 
less observe  the  customs  of  their  ancestors — Some  are 
willing  to  receive  Jesus  as  the  person  foretold  by  the  Pro- 
phets, and  to  observe  the  law  of  Moses  according  to  the  an- 
cient customs. 

This  disposition  of  the  Hebrew  Christians  to  adhere  to 
the  law  of  Moses,  continued  unabated  during  the  second 
century.  It  continued  also  'n  the  third  and  fourth  centu- 
ries ;  for  Eusebius  says :  "  The  Ebionites  used  the  Gos- 
pel according  to  the  Hebrews.  They  kept  both  the  Jewish 
and  the  Christian  Sabbath."    Hist.  Eccl.  lib.  hi.  cap.  27. 

The  Gospel  according  to  the  Hebrews  is  usually  sup- 
posed to  have  been  the  Syriac  Gospel  of  Matthew.  Those 
who  kept  both  the  Jewish  Sabbath  and  the  Christian  Sab- 
bath might  well  enough  practice  both  the  Jewish  ordi- 
nance of  circumcision,  and  the  Christian  ordinance  of 
baptism. 


SUBJECTS    OF    BAPTISM.  71 

Jerom,  Comment  on  Isaiah,  mentions  Hebrews  believing 
in  Christ.  He  says  "they  were  anathematized  for  their 
rigid  adherence  to  the  ceremonies  of  the  Jewish  law  which 
they  mingled  with  the  Gospel  of  Christ ;  Propter  hoc  so- 
lum a  patribus  anathematizati  sunt,  quod  legis  cczremonias 
Christi  evangelio  miscuerunt.  He  also  has  this  expression 
— "  The  Nazarenes  who  so  receive  Christ,  that  they  discard 
not  the  rites  of  the  ancient  law." 

Jerom  describes  the  Nazarenes  as  persons  "  who  be- 
lieved in  Christ  the  Son  of  God,  born  of  the  Virgin  Mary, 
in  whom  the  orthodox  believe  : — but  were  nevertheless  so 
bigoted  to  the  Mosaic  law,  that  they  were  rather  to  be 
considered  as  a  Jewish  sect,  than  a  Christian.  To  this 
day  a  heresy  prevails  among  the  Jews  in  all  the  synagogues 
of  the  East,  which  is  called  that  of  the  Nazarenes,  who, 
from  a  desire  of  being  Jews  and  Christians,  both  at  once, 
are  neither  Jews  nor  Christians."  Epist.  ad  Augustinum, 
de  dissidio  Petri  et  Pauli.  Who  anathematized  these  He- 
brews, and  by  what  authority,  we  need  not  be  solicitous  to 
learn.  This  disposition  to  be  Jews  and  Christians  both  at 
once,  this  bigotry  to  the  Mosaic  law,  in  Jerom's  days,  pre- 
vailed chiefly  in  the  East. 

With  this  agrees  Epiphanius  who  says :  "  Ebion  ad- 
hered to  the  Judaic  law,  with  respect  to  the  observa- 
tion of  the  Sabbath  and  to  circumcision;  and  to  all  other 
things  which  are  common  to  the  rites  of  the  Jews  and 
the  Samaritans." 

It  may  be  said,  that  "  these,  though  Hebrew  Chris- 
tians, were  Heretics ;"  the  Gentiles  called  them  so ;  but 
that  they  erred  in  this  particular  does  not  appear.  I  add 
another  testimony  which  regards  those  who  were  orthodox, 
in  a  much  later  age. 

Other  writers,  Eusebius,  Sulpitius  Severus,  &c,  inform 
us  that  the  Bishops  of  the  Christian  Church  at  Jerusalem, 
who  had  been  correctly  and  fully  baptized,  were  circum- 
cised during  many  successions.  It  seems,  however,  that 
not  all  their  people  retained  the  Mosaic  law  entire ;  bur 
that  some  of  them  exercised  a  liberty  respecting  those  ob- 
servances, which  liberty  others  scrupled.*     The  Churcl 

*  Sulpitius  Severus,  Hist.  Sac.  lib.  ii.  cap.  31 .  Et  quia  Christian 
in  Palsestina  viventes  ex  Juddeis  potissimum  putabantur,  namque  tun 
Hierosolyma  non  nisi  circumcisione  habebat  ecclesia  sacerdotem,  rni 
Ltum  cohortem  custodias  in   perpetuum  agitare  jussit,  qua?  Judteo 


72  SUBJECTS   OF    BAPTISM, 

of  Jerusalem  comprehended  the  great  body  of  Hebrew 
Christians.  It  was  justly  esteemed  orthodox.  It  pro- 
duced men  of  great  learning,  says  Eusebius  :  who  gives  us 
Eccl  Hist.  A.  D.  302,  lib.  vii.  c.  32,  a  list  of  fifteen  bish- 
ops in  succession  who  were  circumcised.  The  first  who 
was  uncircumcised,  was  Marcus,  A.  D.  136.  Those  He- 
brew Christians,  as  well  as  the  Apostle  Paul,  saw  nothing 
in  circumcision  inconsistent  with  Baptism ;  and  most  cer- 
tainly, they  did  not  consider  Baptism  as  being  the  succes* 
sor  of  their  family  rite  which  dated  from  before  the  law 
of  Moses. 

As  to  the  Gentiles  who  never  practised  circumcision,  it 
is  impossible  that  Baptism  should  be  the  successor  of  that 
rite  to  them.  Such  an  assertion  would  be  a  gross  absurdity 
in  language  and  fact.  Nevertheless,  this  gross  absurdity 
may  be  stated  in  terms  by  which  it  becomes  a  correct 
assertion. 

Baptism  was  given  to  the  Gentiles  instead  or  giving 
them  Circumcision  as  the  initiatory  ordinance  of  their 
religious  profession. 

We  learn  from  Acts  xv.  that  "  certain  men  from  Judea 
taught  the  Gentile  brethren,  except  ye  be  circumcised,  ye 
cannot  be  saved,"  Acts  xv.  1,  5.  At  Jerusalem,  the  sect 
of  the  Pharisees  insisted  on  this  ;  and  there  was  much  dis- 
puting about  it.  The  Council  however  at  length  determined 
to  the  contrary.  But  the  Council's  letter  does  not  mention 
baptism  or  any  other  Christian  rite  :  it  enjoins  nothing  posi- 
tive ;  but  merely  negative  ;  abstinence  from  certain  things 
offensive  to  the  Jews.  For  the  council  knew  that  Baptism 
already  was  sufficiently  administered.  They  therefore  did 
not  add  circumcision  to  baptism,  in  reference  to  the  Gen- 
tiles, although  it  appears  demonstrated  that  the  Jewish 
Church  members  retained  the  same  principles  and  practices 
as  to  themselves,  for  which  the  Pharisees  among  them  con- 
tended ;  and  which  certain  teachers  from  Judea  had  propa- 
gated among  the  Gentiles. 

It  is  singular  enough  that  among  the  false  accusations 
urged  against  Paul,  by  the  believing  Jewish  zealots,  at  Jeru- 

omnes  Hierosolymae  aditu  arceret.  Quod  quidem  Christianae  fidei 
proficiebat;  quia  turn  pcene  omnes,  Christum  Deum,  sub  legis  obser- 
vatione  credebant.  Nimirum  id  Domino  ordinante  dispositum,  ut  legis 
servitus  a  libertate  fidei  atque  ecclesiae  tolleretur.  Ita  turn  primula 
Marcus  ex  Gentibus  apud  Hierosolymam  episcopus  fecit. 


SUBJECTS    OF    BAPTISM.  7a 

salem,  Acts  xxii.  20,  21 ;  one  was,  "  thou  teachest  all 
the  Jews  which  are  among  the  Gentiles  that  they  ought 
not  to  circumcise  their  children."  What  then  did  tltey 
suppose  Paul  practised,  in  regard  to  children  generally  ? 
They  had  heard  that  he  did  something  or  advised  something 
to  be  done  concerning  them,  what  could  it  be  ?  what  did 
he  substitute  in  the  place  of  circumcision  ?  We  know  of 
nothing  but  baptism  that  could  give  occasion  to  this  in- 
formation respecting  Paul's  proceedings.  We  know  the 
credulity  of  the  multitude,  and  the  frequency  of  error  in 
vague  reports  ;  and  these  reports  were  brought  by  unbe- 
lieving Jews  from  distant  countries ;  but  it  by  no  means 
followed  that  because  Paul  conferred  baptism  on  Jewish 
children,  therefore  he  prohibited  circumcision  :  —  since 
both  were  practised  among  those  Hebrew  Christians 
themselves.  This  however  confirms  the  assertion  of  Ire- 
neeus,  that  the  Hebrews,  the  mass  of  the  people  disowned 
the  Apostle  Paul ;  and  considered  him  as  an  apostate  from 
the  Law.  Those  Jews  who  were  zealous  for  the  circum- 
cision made  by  hands,  reported  this  falsity  concerning  the 
apostle,  Jews  who  themselves  dwelt  among  the  Gentiles 
were  equally  zealots  in  the  same  cause. 

It  is  not  then  to  Jewish  converts,  that  the  Apostle  Paul 
addressed  his  expression,  Col.  ii.  11,  In  Christ  "  ye  are  cir- 
cumcised by  the  circumcision  made  without  hands" — for  they 
had  been  circumcised  by  hands,  by  the  Mosaic  process  :* 
neither  had  they  been  circumcised  by  Christian  profession, 
by  baptism  ;  for  that  would  have  been  a  second  circumci- 
sion :  whereas  the  Gentiles,  had  not  been  circumcised  by 
hands,  but  "  had  put  off  the  body  of  the  sins  of  the  flesh,"  by 
Christian  circumcision,  Baptism. 

T*j  expect  to  obtain  a  clear  view  of  this  subject  from 
Hebinw  writers,  were  to  expect  them  to  be  free  from  their 
prejudices.  We  must  consult  the  writings  of  the  Gentile 
Christians  to  discover  their  view  of  this  matter,  and  how 
they  expressed  their  judgment.  Do  we  find  them  saying 
that  the*  received  Baptism  instead  of  receiving  circum- 
cision ? 

That  the  Gentile  Christians  thus  understood  it,  appears 
from  their  own  testimony :  so  Justin,  a  few  years  after  the 
Apostles,  A.  D.  140,  writes  ;  "  We  Gentile  Christians  also, 
who  by  him  have  access  to  God,  have  not  received  that 
circumcision  according  to  the  flesh  ;  but  thai  circumcision 
7 


74  SUEJECTS    OF    BAPTISM, 

which  is  spiritual ;  and  moreover,  for  indeed  we  were  sin-* 
ners,  we  have  received  this  circumcision  in  Baptism ;  for 
th»  purpose  of  God's  mercy :  and  it  is  enjoined  on  all  to 
receive  it  in  like  manner."  Justin  therefore  thought  that 
"  spiritual  circumcision ,"  Baptism,  was  given  to  us,  the 
Gentiles,  instead  of  giving  us,  the  Gentiles,  carnal  cir- 
cumcision. In  other  words,  the  Gentiles  accepted  and 
practised  Baptism,  instead  of  accepting  and  practising  cir- 
cumcision.    Baptism  was  to  them  instead  of  Circumcision. 

Here  is  the  evidence  of  the  Quest,  ad.  Orthodox,  ascribed 
to  Justin  Martyr,  "  Why,  if  circumcision  be  a  good  thing, 
do  we  not  use  it  as  well  as  the  Jews  did  ?"  The  answer  is, 
"  Because  WE  Gentile  Christians  are  circumcised  by  Bap- 
tism with  Chrises  Circumcision."  To  support  this  senti- 
ment, the  writer  refers  to  Col.  ii.  11,  12.  "  To  us  Gen- 
tiles, baptism  is  given  instead  of  giving  us  circumcision." 

John  Chrysostom,  Horn.  40,  in  Gen.  says,  "  There  was 
pain  and  trouble  in  the  practice  of  that  Jewish  circumcision; 
but  our  circumcision,  I  mean  the  grace  of  Baptism,  gives 
cure  without  pain  ;  and  this  for  infants  as  well  as  men." 

Fidus,  A.  D.  250  ;  hesitated  to  confer  baptism  on  an 
infant  before  the  eighth  day  after  its  birth.  The  reference 
of  this  to  circumcision  is  palpable.  Fidus  asked  whether 
baptism  might  be  performed  before  a  child  was  eight  days 
old.  Cyprian,  to  whom  he  wrote  for  advice,  and  the  sixty- 
six  Bishops  of  the  neighbourhood  convened  in  council,  with- 
out a  dissenting  voice,  decided  explicitly,  that  Baptism 
might  be  performed  before  the  eighth  day.  But  how  did 
Fidus  think  of  such  a  thing  unless  it  bore  some  resem- 
blance to  Jewish  circumcision  ?  Why  did  not  Fidus  men- 
tion on  the  eighteenth  or  the  twenty-eighth  day  ?  Why 
had  not  one  among  that  assembly  of  Bishops,  the  honesty 
to  tell  him — "  We  never  heard  of  Baptism  conferred  at  all 
in  early  life  ;  never  but  on  men  and  women  and  youth 
grown  to  years  of  discretion !"  Why  did  not  they  cen- 
sure him  for  uttering  a  heresy  so  erroneous  and  judaizing,  in 
reference  to  such  infants  ?  He  seems  to  have  adopted  the 
Jewish  notion  that  a  child  is  not  perfect  till  a  Sabbath  has 
passed  over  it ;  but  Cyprian  informed  him,  that  a  child  being 
a  work  of  God,  the  spiritual  circumcision  ought  not  to  be 
restrained  by  circumcision  according  to  the  flesh  ;  but  that 
the  most  extensive  notion  should  be  connected  with  that 
of  the    grace  of  Christ,  especially  to  infants.     To  this  all 


SUSPECTS    OF    3APTISM.  75 

the  bishops  in  council  agreed.  Thus  the  testimony  of 
Origen  is  fully  confirmed  ;  that  "  the  Apostles  commanded 
to  confer  baptism  on  Greek  infants  ;"  and  that  "  being  a 
Greek  infant,  thou  wast  baptized."  Wherefore,  the 
Church  saw  nothing  improper  in  retaining  the  Abrahamic 
circumcision,  and  receiving  the  practice  of  baptism,  per- 
forming both — while  the  Gentiles  acknowledge,  that  they 
received  in  baptism  that  spiritual  circumcision  which  origi- 
nated in  God's  mercy  and  that  led  to  further  communica- 
tions of  it ;  Acts  xxiii.  10.  Baptism  was  their  circumcision  ; 
which  was  not  restrained  to  a  particular  time,  but  which 
might  be  administered  as  propriety  might  determine.  It 
also  deserves  notice,  that  the  writer  of  the  epistle  to  the 
Hebrew  Christians  attempted  not  to  draw  them  off  from 
circumcision,  although  he  earnestly  labours  to  moderate 
their  attachment  to  Moses. 

Dr.  Gill  expressly  denies  that  any  covenant  could  exist 
between  man  and  God  previous  to  that  of  circumcision 
made  with  Abraham  ;  but  he  overlooked  or  forgot  the 
expression  of  the  Deity,  Psalm  1.  5 ;  "  Gather  my  saints 
together  unto  me  ;  those  who  have  made  a  Covenant  with 
me  by  sacrifice."  Sacrifice  was  long  prior  to  circumcision  ; 
and  covenants  were  ratified  by  sacrifice.  This  expression 
is  not  referable  only  to  saints  subsequent  to  the  Abrahamic 
covenant ;  but  is  addressed  to  the  earth  at  large,  and  also 
to  the  heavens.  It  is  general  and  not  restricted.  Never- 
theless, we  know  so  little  of  the  modes  of  performing 
sacrifice  in  the  earlier  ages  of  the  world,  that  unless  we 
accept  the  Mosaic  writings  and  ordinances  as  representing 
the  more  ancient  services,  we  must  remain  unenlightened 
on  the  subject.  It  cannot  be  supposed,  that  the  special 
forms  observed  in  that  extraordinary  and  perhaps  singular 
covenant  made  between  Abraham  and  God,  Gen.  xv.  17  ; 
were  customary  on  all  occasions  of  sacrifice  ;  but  rather, 
that  Moses  in  reducing  his  Levitical  precepts  to  writing, 
for  the  guidance  of  his  people,  now  becoming  a  nation,  did 
but  embody  and  perpetuate  the  practices  of  his  forefathers, 
the  Patriarchs. 

When  the  Covenant  of  Circumcision  was  made  with 
Abraham,  Gen.  xvii.  10,  25  ;  he  was  already  the  father 
of  Ishmael ;  who,  at  the  time  when  he  received  this  rite  in 
his  own  person,  in  consequence  of  the  faith  of  his  father 
Abraham,  was  "  thirteen  years  of  age." 


76  SUBJECTS    OF    EAPTiSSI, 

At  the  same  time  with  Ishmael,  were  circumcised  pro- 
bably about  fifteen  hundred  men  of  different  ages,  who  had 
no  relation  whatever  by  consanguinity  to  Abraham ;  but 
merely  received  this  sign,  "  the  seal  of  Abraham's  faith," 
in  conformity  with  the  faith  and  obedience  of  their  Mas- 
ter. The  posterity  of  Ishmael  in  imitation  of  his  compli- 
ance, now  practice  circumcision  at  the  same  time  of  life 
as  their  first  father  underwent  that  rite. 

The  Baptists  assert,  that  circumcision  was  only  a  token 
of  right  to  temporal  blessings  in  the  land  of  Canaan ;  and 
therefore  was  conferred  on  infants  in  proof  of  their  descent 
from  him  to  whom  the  land  originally  was  promised ;  but 
what  right  to  such  succession  did  it  confer  on  Ishmael,  and 
on  those  persons  who  were  circumcised  at  the  same  time 
with  him  ;  among  whom  were  many  children  ?  They  were 
neither  Abraham's  posterity,  nor  partakers  of  Abraham's 
faith ;  therefore  circumcision  could  not  be  to  them  the  seal 
of  righteousness  by  faith.  What  faith  had  the  Edomites 
and  the  Midianites  ?— -Circumcision  was  not  a  mark  of  per- 
sonal faith  among  the  Hebrews,  but  of  obedience.  What 
right  to  inheritance  in  the  land  of  Judea  did  circumcision 
confer  on  the  Gileadites,  Joshua  ix.  23  ;  on  Achior,  Judith 
xiv.  10 ;  and  on  the  Persians  who  became  Jews,  Esth.  viii. 
17  ;  under  the  patronage  of  Mordecai  ? 

The  precept  given  to  Abraham  commanded  Adult  Cir- 
cumcision ;  but  Infant  Circumcision  was  included.  The 
command  given  to  the  Apostles  was  "  baptize  all  nations ;" 
infants  were  equally  included.  If  in  the  term  "  all  males," 
every  boy-child  was  a  party  ;  so  in  the  term  "-all  nations," 
every  state  of  life  in  the  community  was  a  party.  When 
we  acknowledge  the  circumcision  of  Abraham  and  Ish- 
mael, we  do  not  deny  the  circumcision  of  a  hundred  chil- 
dren at  the  same  time  ;  so  when  we  acknowledge  the  bap- 
tism of  "  men  and  women,"  we  do  not  deny  the  baptism 
of  their  families.  "  Now  we,  as  Isaac  was,  are  children 
of  the  promise,"  says  the  Apostle;  Gal.  iv.  28,  30;  and 
he  adds,  "  cast  out  the  bondwoman  and  her  son  ?" — "  so, 
then,  Christian  Brethren,  we  are  not  children  of  the  bond- 
woman but  of  the  free ;  stand  fast  therefore  in  the  liberty 
wherewith  Christ  has  made  us  free."  This  was  not  ad- 
dressed to  Jews  by  descent :  bat  to  converts  resident  in 
Galatia ;  formerly  heathen,  but  then  Christians. 

The  primitive  Church  understood  this  Gospel  liberty ; 


SUBJECTS   OF    BAPTISM.  77 

but  those  who  in  later  times  take  upon  them  to  be  wiser 
than  the  primitive  Church,  charge  the  early  professors 
with  perverting  liberty  into  licentiousness,  and  with  intro- 
ducing and  cherishing  corruptions  in  faith  and  practice. 

"  The  opinions  held  by  the  majority  of  real  and  pious 
Christians,  in  the  early  ages,  as  Jerom  observes,  when  the 
blood  of  Christ  was  yet  warm  in  the  breasts  of  Christians, 
and  the  faith  and  spirit  of  religion  were  brisk  and  vigo- 
rous," were  those  that  were  taught  by  the  apostles,  and 
constituted  the  fundamental  doctrines  of  the  Christian  reli- 
gion. The  observable  harmony  and  unanimity  of  the  several 
churches  in  their  most  public  acts  is  a  circumstance  which 
irresistibly  confirms  this  position.  It  is  scarcely  probable 
that  any  large  church  of  those  early  ages  should  vary,  in 
things  of  moment,  from  the  Apostolical  doctrines :  and  it 
is  quite  absurd  to  imagine  that  ALL  the  churches  should 
combine  in  the  same  error,  and  conspire  together  to  cor- 
rupt the  doctrine  of  Christ.  This  argument  is  justly  in- 
sisted upon  both  by  Irenseus  and  Tertullian  against  the. 
heretics  of  their  respective  times.  They  both  affirm  that 
the  true  disciple,  one  who  believes  that  He  who  wrought 
their  salvation  upon  earth  was  God,  "  is  a  follower  of  the 
public  doctrine  of  the  church." 

Is  this  argument  totally  inapplicable  to  this  subject  ?  May 
we  nofc  depend  on  what  we  find  generally  practised,  while 
u  the  blood  of  Christ  was  yet  warm  in  the  hearts  of  Chris- 
tians, and  the  faith  and  spirit  of  religion  were  brisk  and 
vigorous" — in  reference  to  Baptism  ?  May  we  not  accept 
the  current  opinion  of  those  times,  as  really  the  doctrine 
of  the  Apostles,  and  the  genuine  intention  and  command 
of  Christ  ? 

It  was  the  established  practice  of  the  Jews  to  confer 
the  initiatory  rite  of  their  religion  on  children  in  early  in- 
fancy. Jesus  Christ  commanded  no  alteration !  The  natu- 
ral consequence  is  this,  the  continuation  of  the  principle  of 
it.  But  it  is  objected,  "  the  rite  is  not  the  same ;"  yet 
if  tjie  principle  be  the  same,  not  abrogated,  the  inquiry 
follows — Is  the  principle  transferred  to  a  succeeding  rite  ? 
Let  us  examine  some  particulars  connected  with  circum- 
cision as  understood  by  the  descendants  of  Isaac,  Jacob, 
Moses,  and  David. 

"  Circumcised  the  eighth  day"  is  placed  by  the  Apos- 
tle of  the  Gentiles,  Phil.  iii.  6  ;  as  the  first  of  his  privi- 
7# 


78  SUBJECTS    OF    BAPTISM. 

leges  enjoyed  as  a  Hebrew ;  but  supposing  that  he,  as 
thousands  of  other  new  born  infants,  had  been  sickly  or 
weakly,  did  the  law  allow  no  dispensation  from  circum- 
cision on  the  eighth  day  ?  In  every  Jewish  book  describ- 
ing this  service,  there  is  an  observation  to  this  effect — "  If 
the  child  be  sickly,  he  is  not  circumcised  till  he  is  well." 
David  Levi  Cerem.  Jews.  But  this  libertjT  had  its  bounds ; 
which  terminated  at  the  proper  time  for  registering  the  in- 
fant among  the  descents  of  his  h^use  or  family.  What 
that  time  was,  will  admit  of  no  hesitation,  after  having 
considered  a  few  passages  of  the  Old  Testament. 

"  Hezekiah  appointed  Kore  son  of  Imnah  the  Levite, 
over  the  free-will  offerings  of  God,  to  distribute  the  obla- 
tions of  the  Lord  and  the  most  holy  things.  2  Chron.  xxxi. 
14.  Next  to  him  were  Eden,  and  Miaimin  and  Jeshua, 
and  Shemaiah,  Amariah,  and  Shechaniah  in  the  cities  of' 
the  priests,  in  their  set-Office,  to  give  to  their  brethren  by 
courses,  as  well  to  the  great  as  to  the  small.  Beside  their 
genealogy  of  males  from  three  years  old  and  upwards, 
even  unto  every  one  that  entereth  into  the  house  of 
the  Lord,  his  daily  portion  for  their  service  in  their  char- 
ges according  to  their  courses.  Both  to  the  genealogy  of 
the  priests  by  the  house  of  their  fathers,  and  to  the  Le- 
vites  from  twenty  years  old  and  upwards,  in  their  charges, 
by  their  courses  ;  and  to  the  genealogy  of  all  their  lit- 
tle ones,  their  wives,  and  their  sons,  and  their  daughters, 
through  all  the  congregation :  for  in  their  set-Office  they 
sanctified  themselves  to  holiness.  Also,  the  sons  of  Aaron 
the  priest,  who  were  in  the  fields  of  the  suburbs  of  their 
cities,  in  every  several  city,  the  men  that  were  expressed 
by  name,  to  give  portions  to  all  the  males  among  the 
priests,  and  to  all  that  were  reckoned  by  genealogies  among 
the  Levites." 

According  to  this  passage,  the  genealogy  of  the  males 
was  authenticated  at  three  years  of  age  ;  and  they  theti 
entered  into  the  house  of  the  Lord;  not  in  an  uncircum 
cised  state  ;  but  prepared  by  the  initiatory  rite  of  their  law 
It  follows,  that  the  threat  of  a  child's  being  cut  off  for  want 
of  circumcision  was  executed,  by  omitting  to  inscribe  him 
in  the  genealogy  of  his  family.  He  was  not  slain,  that 
had  been  murder : — but  not  being  recorded  among  his 
tribe,  he  could  claim  no  civil  existence  in  their  line — but 
if  he  were  found  circumcis&.l  when  he  was  to  be  enrolled, 


SUBJECTS    OF    EAPTISM.  79 

the  want  of  circumcision  on  the  eighth  Jay  did  not  affect 
his  registry. 

Children  at  three  years  old  entered  into  the  house  of  the 
Lord: — but  children  of  the  priests,  whose  were  the  most 
holy  things  and  the  oblations  to  the  Lord,  had  a  right  to 
eat  of  those  most  holy  things,  at  that  early  time  of  life ! 
How  could  they  eat  them  with  proper  reverence  ?  How 
could  they  acknowledge  God  in  partaking  of  them  ?  How 
could  they  perform  any  one  act,  or  cherish  any  one  senti- 
ment connected  with  them  ? 

Moreover,  the  text  is  studiously  precise.  These  Offi- 
cers were  to  distribute  to  the  small  as  well  as  to  the  great : 
according  to  the  genealogy  of  all  their  little  ones  who 
are  distinguished  from  sons  and  from  daughters.  This 
principle  extended  through  all  the  congregation.  Neither 
is  this  a  forced  sense  on  the  passage  "  given  to  such  of  their 
male  children  from  three  years  upward  as  came  into  the 
house  of  the  Lord."  Therefore  at  that  early  time  of  life, 
children  entered  the  Holy  Temple,  were  participators  in 
the  rites  there  performed,  and  were  inscribed  on  the  sa 
cred  registers. 

Moses  says;  Deut.  xxix.  11;  "Ye  stand  all  of  you 
this  day  before  the  Lord  your  God.... your  little  ones" — 
children  of  three  years  old,  according  to  the  passage  in  the 
Chronicles — "  to  enter  into  covenant  with  the  Lord  thy 
God."  Children  of  three  years  old  enter  into  GW's  cove- 
nant !  They  could  not  tell  what  a  covenant  was ;  much 
less  could  they  assent  to  its  conditions ;  and  much  less 
still,  if  they  promised  to  observe  those  conditions,  could 
any  dependence  be  placed  on  their  conduct  in  future  life. 

Joshua  confirming,  or  rather  renewing  this  covenant  of 
the  Lord  on  Mount  Gerizim,  "  read  all  the  words  of  the 
law,  the  blessings  and  the  cursings,  according  to  all  that  is 
written  in  the  book  of  the  law  to  the  little  ones  ;"  Josh, 
viii.  3,  4;  to  children  of  three  years  old!  Why  read  to 
them  who  could  not  understand  a  word  ? — or  if  read  to 
them,  why  record  the  reading  and  so  particularly  identify 
them  ?  Hence,  children  of  three  years  old  were  members 
of  the  Hebrew  community,  ciril  and  religious,  in  the  most 
sacred  rites,  and  in  the  most  solemn  transactions,  equally 
as  their  fathers  were.  They  were  subject  to  the  same 
preparatory  purifications,  and  were  treatel  on  the  same 


80  SUBJECTS    OF    BAPTISM, 

ritual  principles  as  their  fathers.  What  reason  may  be 
alleged  for  this  ? 

I  answer,  three  years  old  was  the  weaning  time.  The 
Israelitish  women  suckled  their  children  three  years;  as 
the  mother  adjured  her  son,  2  Mace.  vii.  27  ;  "  have  pity 
on  me,  who  gave  thee  suck  three  years,  and  nourished 
thee."  While  children  were  at  the  breast,  they  were  not 
considered  as  subjects  of  regular  religious  admission  to  the 
temple  service.  Hannah  attended  to  this  in  the  case  of 
Samuel,  till  she  weaned  him  ;  and  while  he  was  yet  young 
a  mere  childling,  she  brought  him,  and  thenceforth  he  at- 
tended at  the  Divine  Altar. 

While  children  sucked,  they  were  infants  or  babes  ;  but 
after  they  were  weaned,  they  were  described  by  another 
name,  little  ones  or  little  children.  The  first  stage  of  life 
was  passed.  Have  we  any  thing  resembling  this  in  the 
Gospel  ? 

Eustathius  and  Phavorinus  state  that  an  infant,  or  babe 
is  Bgecpog,  brephos,  "  a  new-born  child,  nourished  by  the  teat 
from  his  birth,  until  he  be  four  years  old."  The  Greeks 
extended  infancy  to  four  years  of  age  :  the  Jews  only  to 
three  years.  On  what  pretence  have  some  affirmed  that 
infancy  in  the  Gospel  times  extended  to  the  age  of  twenty, 
or  twenty-one  ? — and  that  "  brephos,  brephyllion,"  are  used 
indiscriminately  for  minors,  whether  they  be  twenty  days 
or  twenty  years  old  ?"  The  testimony  of  Eustathius  and 
Phavorinus  proves,  that  an  infant  is  such  only  to  the  age 
of  four  years  at  the  utmost. 

This  is  further  evident,  if  we  consider  the  terms  used  to 
denote  the  "  little  ones,"  whom  our  condescending  Saviour 
blessed,  Matt.  xix.  13.  The  Evangelist  Matthew  calls 
them  Tiaidia,  paidia,  "  little  children ;"  Luke  calls  them 
"infants,"  Luke  xviii.  15,  t&  figscpT],  ta  brephe.  They 
were  about  that  time  of  life,  when  infancy  ends  and  child- 
hood is  beginning ; — about  three  years  of  age.  They  were 
so  young  that  the  benignant  Redeemer  for  their  security, 
took  them  up  into  "his  bended  arms,"  Mark  x.  16.  An 
action  in  the  Saviour  of  the  World  at  once  graceful  and 
gracious ! 

What  has  this  to  do  with  Baptism  ?  Much :  for  if  the 
Greek  language  extends  infancy  to  four  years  old,  and  the 
Greek  church  extended  baptismal  infancy  to  four  years, 
while  the  Jewish  custom  extended  it  only  to  three  years— 


SUBJECTS    OF    BAPTISM.  81 

we  see  the  reason  at  once  why  Gregory  Nazianzen  adopted 
three  years  as  the  term  beyond  which  he  would  not  have 
baptism  delayed.  Robinson  called  this  opinion  of  Grego- 
ry "  a  new  affair  ;  new  as  the  days  of  Hezekiah,  King  of 
Judah  ;  new  as  the  days  of  Moses  and  Aaron  ;  and  proba- 
bly as  new  as  the  sacrificial  rites  of  the  Patriarchs  Jacob 
and  Abraham,  if  not  of  Noah  himself! 

The  next  period  of  life  ends  about  the  conclusion  of  the 
sixth  or  the  beginning  of  the  seventh  year.  In  what  we 
have  yet  seen,  the  little  ones  were  rather  passive  than 
active,  in  making  a  covenant :  but  in  the  case  of  King 
Joash  wonderfully  preserved  and  at  length  produced  to  the 
people  ;  we  read,  2  Kings  xi.  17 ;  2  Chron.  xxiii.  16, 
"  Joash  was  seven  years  old  ;  and  Jehoiada  made  a  cove- 
nant between  the  Lord  and  the  King,  and  the  people — 
between  the  King  also,  and  the  people."  A  child  at  that 
time  of  life  therefore  was  competent  to  acts  of  the  most 
important  nature  ;  and  though  in  fact  under  guardianship, 
yet  his  assent  was  authoritative  and  binding  :  and  ho  doubt 
Jehoiada  delayed  the  installation  of  Joash  to  that  time  of 
life  purposely  for  this  reason. 

At  what  time  did  childhood  end  ?  About  twelve  years 
of  age.  At  that  time  of  life,  Luke  ii.  42,  our  Lord  paid 
his  first  visit  to  the  Temple.  About  thirteen,  those  Jews 
who  can  read  are  called  to  attend  to  the  reading  in  the 
synagogue.  The  child  raised  to  life  by  our  Lord,  Mark  v. 
42,  Luke  viii.  42,  who  was  of  the  age  of  twelve  years,  is 
•called  a  "  little  daughter,"  the  "  little  child,"  for  to  that 
age  the  state  of  childhood  continued  ;  and  about  twelve  or 
thirteen  it  ceased,  to  give  place  to  another  appellation  ;  for 
at  twelve  or  thirteen,  began  the  character  of  "  young  men" 
or  "  young  women"  which  ended  about  twenty  years  of  age ; 
to  give  place  to  that  of  "  men"  or  "  women;"  of  "fathers^ 
or  "  mothers." 

The  same  progress  obtains  among  the  Jews  at  this  day. 
Mr.  Frey  tells  us  in  his  Narrative  :  "  Before  I  was  three 
years  old  I  began  the  Hebrew  alphabet,  and  when  but  six 
years  of  age  I  could  perfectly  read  any  chapter  of  the  five 
books  of  Moses.  When  a  Jewish  boy  has  arrived  at  the 
age  of  thirteen  years  and  a  day,  he  is  considered  a  man,  fit 
to  be  one  of  the  ten  necessary  to  constitute  a  full  number 
for  public  worship.  At  the  age  of  twenty-one  I  received  a 
second  honorary  degree  to  be  a  leader  of  the  synagogue, 


82  SUBJECTS    OF    BAPTISM. 

to  read  the  public  prayers  and  the  law  of  Moses."  Have 
we  any  such  division  of  life  in  the  Gospel  ?  One  Apostle 
speaks  of  "  travailing  again  in  birth"  of  Children  ;  Gal.  iv. 
9  ;  which  must  be  taken  metaphorically.  The  Apostle 
John  also  uses  the  term  "  little  children,"  both  metaphori- 
cally and  in  its  proper  and  literal  import,  1  John  ii.  12 ;  "I 
write  unto  you  little  children,  because  your  sins  are 
forgiven  you  for  his  name's  sake.  I  write  unto  you,  young 
men  ;  I  write  unto  you,  fathers." 

Nobody  has  ever  supposed,  that  the  terms  fathers  and 
young  men  are  to  be  taken  metaphorically ;  but  the  term 
little  children  is  exactly  of  the  same  nature  as  they  are : 
John  xxi.  15  ;  Feed  my  little  lambs  ;  ra  agvia,  ta  arnia;  it 
follows  that  this  term  also  expresses  children  young  in  years. 
Are  not  the  souls  of  children  at  twelve  years  old  as  precious 
as  those  at  thirteen  ?  those  of  ten  as  those  of  twelve  ?  and 
those  of  eight  or  six,  as  those  of  ten  ?  Since  the  Jewish 
period  of  life  at  which  infants  became  "  little  children," 
commenced  at  three  years  of  age,  what  reason  can  be  given 
why  John,  himself  a  Jew,  should  not  comply  with  the 
custom  of  his  country,  and  direct  his  address  to  children  of 
the  same  age,  as  Moses,  and  Joshua,  and  Hezekiah  had 
included  in  the  most  solemn  religious  rites,  in  the  personal 
act  of  covenanting  with  God?  No  reason  can  be  assigned 
why  the  Gospel  should  exclude  little  children  whom  the 
law  had  included,  favoured,  and  patronized. 

Here  we  perceive  the  genuine  application  of  the  invalu- 
able rule—"  Every  word  should  he  taken  in  the  primary,  ob- 
vious and  ordinary  meaning,  unless  there  he  something  in  the 
connection  or  in  the  nature  of  things  which  requires  it  to  he 
taken  otherwise."  But  there  is  nothing  that  requires  this 
word  little  children  to  be  taken  in  any  other  than  its  obvious 
and  literal  meaning ;  unless  we  would  annul  the  proceed- 
ings of  Hezekiah,  Joshua  and  Moses. 

What  is  the  doctrine  addressed  to  these  children  ?  Is  it 
a  deep  question  of  divinity  ?  It  is  the  simplest  proposition 
possible  ;  "  your  sins  are  forgiven  you,  for  his  name^s  sake." 
Any  child  can  comprehend  this.  Thousands  of  children 
of  three  years  old  are  daily  taught  this  very  doctrine  ;  and 
they  understand  it  as  much  as  is  necessary  for  their  tender 
years :  though  they  cannot  explain  or  learnedly  expatiate 
on  it. 

This  Epistle  is  GENERAL.     It  does  not  describe  the 


SUBJECTS   OF    BAPTISM.  33 

state  of  "  little  children"  connected  with  a  single  church 
only ;  though  it  may  remind  us  of  those  many  who  in  a 
sense  were  members  of  the  church  at  Corinth ;  as  the 
Apostle  John  speaks  of  these  without  reserve,  wherever 
his  Epistle  might  be  presented.  We  cannot  possibly  con- 
fine this  within  the  limits  of  the  sevei..  Asiatic  churches. 
The  influence  of  his  writings  must  have  penetrated  far  and 
wide  in  Asia,  Now  as  he  employs  neither  hesitation  nor 
exception,  it  follows,  that  the  custom  of  admitting  infants 
into  the  church  by  baptism  was  general :  and  this  accounts 
for  our  finding  it  in  all  parts  of  the  Christian  world  of 
which  we  have  any  hints  or  histories.  A  practice  so  general 
did  not  rest  on  vague  report ;  but  on  well  authenticated 
Apostolic  warrant.  For  those  children  addressed  by  the 
Apostle  were  either  within  the  Christian  church,  or  they 
were  without  it.  If  they  were  without  it,  wiry  did  the 
Apostle  address  them  ?  A  brother  Apostle  says,  "  What 
have  I  to  do  with  those  who  are  without  ?" — and  John  was 
actuated  by  the  same  spirit.  But  if  these  "  little  children" 
were  within  the  church,  how  and  when  became  they  so  ? 
They  must  have  undergone  the  initiatory  rite.  Like  the 
families  of  Lydia,  Stephanas,  &c,  they  had  been  admitted 
by  baptism,  for  no  other  means  of  admission  existed. 

Seeing  "  their  sins  were  forgiven,"  when  were  they  for- 
given ?  a  I  acknowledge  one  Baptism  for  the  remission  of 
sins,"  says  the  ancient  Church ;  and  the  ancient  Church 
was  right.  These  children  were  admitted  into  the  church 
by  baptism  administered  for  the  remission  of  sins,  Mark  i. 
4 ;  Luke  iii.  3  ;  Acts  ii.  38.  They  were  past  three  years 
of  age,  and  they  had  been  already  consecrated  to  God. 

Irenaeus  may  be  considered  as  a  kind  of  grandson  of  the 
Apostle  John  :  for  Polycarp  was  intimate  with  John  ;  and 
Irenaeus  was  the  disciple  of  Polycarp.  He  was  a  man  of 
an  inquisitive  mind ;  and  diligently  treasured  up  the  dis- 
courses of  his  master,  which  he  repeated  from  the  Apos- 
tles. These  are  not  only  in  perfect  concord  with  the  lan- 
guage of  John,  but  are  a  convincing  commentary  on  it. 
A.  D.  167.  Adv.  Hser.  lib.  ii.  Christ  "  sanctifying  every 
several  age  by  the  likeness  it  has  to  him,  for  he  came  to 
save  all  by  himself.*     All,  who  by  him  are  re-born  of 

*  Magister  ergo  existens  Magistri  quoque  habebat  aetatem.  Non 
reprobans  nee  supergrediens  hominem,  neque  solvens  suam  legem  in 
«e  humani  generis:  sed  omnem  a?tatem  saoCtificans  per  illam  q-ure  ad 


84  SUBJECTS    OF    BAPTISM. 

God ;  Infants,  and  little  ones,  and  children,  and 
youths,  and  Persons  of  Mature  Age.  Therefore  he  passed 
through  these  several  ages  ; — for  infants,  he  was  made  an 
infant,  sanctifying  infants.  For  little  ones,  he  was  a 
little  one,  sanctifying  thereby  those  of  that  age  ;  and 
also  being  to  them  an  example  of  goodness,  holiness,  and 
dutifulness.  To  youths,  he  became  a  youth."  "Re- 
born to  God,"  regenerated ;  how  this  could  be  in  the  case 
of  infants,  except  ritually  by  baptism,  "  re-born  of  water," 
John  iii.  5,  may  puzzle  the  most  knowing. 

Observe  the  variation  in  his  language.  He  does  not  say, 
Jesus  was  an  example  to  infants  ;  because  infants  are  inca- 
pable of  following  an  example,  and  the  Apostle  John  does 
not  address  infants  ;  but  he  was  an  example  to  little  ones, 
because  children  from  three  years  old  to  six  are  capable  of 
being  influenced  by  example.  This  demonstrates,  that 
infants  in  the  sense  of  "  men  newly  converted,"  cannot  be 
intended  here  ;  for  Christ  is  an  example  to  them,  which 
they  are  bound  to  follow.  Irenceus  contemplated  MEN 
in  all  conditions  of  life ;  are  then  youths,  children,  little 
ones,  or  infants,  men  ? 

Years  of  life.  IRENM  US.       JOHN,  Apostle 

Birth  to  3  or  4  years  Infants 

3  or  4  years  to  6,  or  7  little  ones  .     .       LITTLE     > 

6  or  7,  to  12  or  13  Children      .     .  CHILDREN  \ 

12  or  13,  to  18  or  20  Youth      .     .     .  Young  Men 

18  or  20,  to  elder  life  Seniors     .     .     .  Fathers. 

Is  it  possible  to  produce  a  closer  commentary  more  ac- 
curately in  unison  with  the  sentiments,  the  language  and 
the  feelings  of  the  inspired  Apostle,  who  was  the  affec- 
tionate disciple  of  the  most  benevolent  of  masters  ?  "  Suf- 
fer little  children  to  come  unto  me,"  says  our  Lord  ;  "  lit- 
tle children,  your  sins  are  forgiven  you  for  his  name's  sake," 
says  the  beloved  disciple.  "  Infants,  little  ones,  children 
are  re-born  to  God  by  him,  sanctified  by  him,"  says  the 

ipsum  erat  similitudinem.  Omnes  enim  venit  per  semet  ipsum  salva- 
re:  omnes,  inquam,  qui  per  eum  renascuntur  in  Deum;  infantes,  & 
parvulos,  &  pueros,  &,  juvenes,  &  seniores.  Ideo  per  omnem  venit 
aetatem :  &  infantibus  infans  factus,  sanctificans  infantes :  in  parvulis 
parvulus,  sanctificans  hanc  ipsam  habentes  setatem ;  simul  &  exemplum 
illis  pietatis  effectus,  &  justitise  &  subjectionis :  in  jnvenibus  juvenis. 


SUBJECTS    OF    BAPTISM.  S5 

"  Faithful  Man,"  recording  his  testimony  for  the  benefit 
of  "  others  also."  "  The  Law  shall  never  triumph  over  the 
Gospel  in  its  tenderness  for  infants.  Does.it  describe  little 
ones  entering  into  covenant  with  God  ?  Does  it  allow  lit- 
tle children  to  enter  the  sacred  precints  and  partake  of  the 
most  holy  rites  ?  Does  it  register  them  at  their  early  age 
as  members  of  the  holy  community  "  among  the  living  in 
Jerusalem  ?"  Does  it  sanctify  them  to  the  Lord  as  Samuel 
was  sanctified  ?  So  does  the  Gospel.  "  HE  came  to 
save  ALL  by  himself; — Infants,  Little  ones,  Children, 
Youths,  and  Seniors ;"  so  says  the  reverend  Disciple ; 
so  says  the  Apostolic  Master ;  and  so  says  the  DIVINE 
LORD— WHO  DARE  GAINSAY  IT? 

"  Youths,  Children,  Little  ones,  Infants  !"  this  is  a 
whole  oikos;  a  family!  Oikos  includes  both  sexes,  and 
all  ages.  This  is  the  reason  why  Luke  employs  that 
term.  Had  he  said  f<  infant,"  some  would  have  discover- 
ed that  he  did  not  mean  "  little  children."  Had  he  said 
"  youths,"  they  would  be  doubly  sure,  that  he  could  not 
possibly  mean  "  children  or  little  ones."  Had  he  used  a 
masculine  term,  Sons;  females  had  been  excluded  on 
the  principle  of  circumcision.  Whereas,  by  using  the 
term  oikos  or  family,  he  includes  ALL ;  so  the  inspired 
Evangelist  sa}*s,  "  We  baptized  the  whole  family  of  the 
jailor!"* 

It  has  also  been  objected,  that  had  the  old  Saxon  com- 
pound word,  "  cradle-child,"  been  used  in  reference  to 
Baptism,  it  would  have  fixed  the  application  of  the  rite. 

*  Distribution  of  the  ages  of  life. — The  Baptists  insinuate 
that  this  distribution  of  the  ages  of  life  is  a  peculiarity  of  Irenaeus. — 
Xenophon,  Cyropcedia,  Book  I,  describes  four  stages  of  life,  popularly 
distinguished  among  the  Persians — "  Childhood,  Youth,  Mature  age, 
and  Eldership,  or  the  time  which  was  past  military  service."  Epi- 
phanes,  Heres.  xxxiii.  says — "  AXAa  i-d>  ficv  vttotitOko  6ia  Sax-rijXov  vaiScia 
yivz-ai :  -xaiSta)  Si  //u£oy  vei  poipania-jxaTOS  jxapaKioi  Je  Sia  ifiavros'  vtavLaiKioi 
6ia  paSSov,  avSpi  Se  tmfiiKriais  tcov  pzi^ovwv  trap  air  TOinarwv  jxa-^aipa  6ta  vojxov. 
— But  to  infants  correction  is  given  with  the  finger;  to  children  with 
the  hand;  to  youngsters  with  the  whipping-rod;  to  youths  with 
the  cane ;  but  for  grosser  crimes  men  are  punished  with  the  sword." 
This  progress  from  infancy  to  childhood,  to  youngsters,  to  youth,  and 
to  manhood,  is  precisely  analagous  to  that  of  Irenasus  from  infancy  to 
little  ones,  to  children,  to  youth,  and  to  seniors;  which  proves  that 
the  distribution  of  life  employed  by  the  Apostle  John,  1  John  ii.  12; 
"  little  children,  young  men,  and  fathers,'''  was  well  known  among 
those  to  whom  he  wrote;  and  being  familiar  to  them,  they  must  lit- 
erally  have  understood  his  words. 
8 


86  SUEJECTS    OF    BAPTISM. 

Listen  to  Gregory  Nazianzen — "  Hast  thou  an  infant 
child  ?  let  him  be  dedicated  from  his  cradle.  Give  him 
the  great  and  excellent  phylactery."  Here  is  the  very 
"  cradle-child''''  which  the  Baptists  affect  to  want !  When 
the  same  writer  gives  his  opinion  for  baptizing  children  at 
three  years  of  age  ;  it  is  retorted,  "  this  was  a  new  affair  !" 
But  the  difficulty  is  this,  on  the  Baptist  hypothesis,  how 
could  it  be  any  affair  at  all  ?  How  could  any  man  think 
that  the  baptism  of  a  "cradle-child"  under  three  years 
of  age  was  lawful  ?  How  could  Gregory  Nazianzen  re- 
commend it,  if  Infant  Baptism  had  never  before  been  heard 
of  in  the  Church  ? 

Every  Baptist  admits  the  similarity  between  the  Jewish 
Passover  and  the  Lord's  Supper.  Why  then  will  they  not 
follow  out  the  conformity  ?  "  Christ  our  Passover  is  sa- 
crificed for  us ;"  says  the  Apostle,  1  Cor.  v.  8  ;  what  did 
the  law  require  of  worthy  partakers  of  the  Passover  ? — 
Ex.  xii.  48.  "  When  a  stranger  shall  sojourn  with  thee, 
and  will  keep  the  Passover  to  the  Lord,  let  ALL  his 
males  be  circumcised,  and  then  let  HIM  come  near  and 
keep  it."  Was  not  his  own  personal  circumcision  sufficient 
passport  to  the  Passover  Table  ?  No.  Moses  says  in- 
flexibly,    LET      ALL      HIS     MALES     BE     CIRCUMCISED  ;     after 

"  every  male  "  is  circumcised,  then  let  him  come  near 
and  keep  the  sacred  institution.  Not  only  must  the  fa- 
ther of  the  family  be  circumcised,  but  his  whole  oikos. 
The  whole  oikos  was  baptized,  because  "  in  Christ  Jesus 
there  is  neither  male  nor  female,"  no  distinction  in  behalf 
©f  either  sex.  None  can  deny  that  if  ALL  the  sons  of  a 
family  must  be  circumcised  under  the  law,  something  of  a 
similar  duty  obtained  under  the  Gospel.  Think  of  Lydia, 
of  the  Jailor,  of  Stephanas,  &c. ;  were  not  their  families 
baptized  on  good  and  valid  reasons,  or  causes  completely 
satisfactory  ?  Was  not  the  baptism  of  the  numerous  family 
of  Cornelius  by  the  Holy  Ghost,  both  a  warrant  and  an 
example  ? 

Were  it  admitted  that  as  the  Lord's  Supper  was  given 
to  Gentile  converts,  instead  of  the  Passover,  so  Baptism 
was  given  to  them  instead  of  Circumcision,  controversy 
would  cease.  The  baptism  of  families  would  be  assigned 
to  its  proper  place  ;  and  the  law  of  the  ancient  ritual 
would  be  fulfilled  in  the  new  dispensation.  Nor  can  we 
deny  that  reasons  might  be  adduced  for  the  injunction 


SUBJECTS    OF    BAPTISM.  87 

given  by  Moses.  It  might  be  the  will  of  God  for  the  trial 
of  obedience.  It  might  be  appointed  as  the  test  of  esta- 
blished faith.  It  might  be  enacted  to  prevent  discord  in 
families.  And  if  obedience  must  be  so,  and  no  more,  and 
no  less,  and  no  otherwise,  then  that  precept  might  rest  on 
a  conviction  of  its  being  a  touchstone  of  character,  of  the 
hearty  good-will  with  which  a  convert  showed  himself 
animated  by  fulfilling  the  law  to  its  uttermost  punctilio. 

I  have  sought  only  Facts  and  Evidences  :  but  the  pre- 
sent topic  furnishes  an  exhortation.  Let  me  affectionately 
ask :  Do  you  believe  that  Christ  our  Passover  was  sacri- 
ficed for  us  ?  Are  you  willing  to  manifest  your  regard  to 
this  great  Passover  to  the  same  extent  as  was  expected 
and  commanded  of  old  ? — if  not,  have  you  any  reason  to 
think  that  you  can  be  an  acceptable  guest  at  the  Christian 
Passover  Table,  while  you  have  at  home  any  belonging  to 
you,  any  over  whom  your  care  extends,  any  whose  wel- 
fare you  are  bound  to  seek,  upon  whom  the  initiatory  rite 
of  your  religious  profession  has  not  passed  ?  This  obliga- 
tion was  of  Divine  appointment.  The  Gospel  exceeds  the 
law  in  its  attention  to  children.  Christ  has  sanctified  the 
state  of  Infancy — why  do  you  withhold  the  sign  of  sancti- 
fication from  those  in  that  state  ?  How  dare  you  partake 
of  the  Christian  Passover,  while  your  children  are  in  the 
unconsecrated  condition  ! — Think  what  a  contrast  there  is 
to  3Tour  disadvantage,  between  your  conduct  and  that  of  a 
convert  to  Judaism  !  Think  what  your  avowed  allegiance 
demands  of  you :  and  to  what  your  duty  as  a  Christian  by 
profession  ought  to  bind  you  ! 

Historical  Scripture  expressly  states  the  Baptism  of 
families  which  are  composed  of  children  in  all  states  of 
life;  infants,  little  ones,  children.  The  Apostle  Paul  ac- 
knowledges that  he  baptized  or  was  the  cause  of  baptizing 
many  families.  The  Apostle  John  addressed  children,  as 
members  of  the  Church,  and  fit  subjects  of  his  Apostolic 
care,  in  an  epistle  general  to  the  churches.  His  disciple 
at  one  remove  affirms  the  sanctification  of  the  state  of  in- 
fancy by  Christ,  and  the  ritual  sanctification  of  the  persons 
of  infants  by  Baptism.  The  Christian  writer  who  of  all 
others  took  the  greatest  pains  by  inquiry,  by  travelling,  by 
close  examination,  purposely  instituted  and  long  continued, 
says ;  the  Church  received  from  the  Apostles,  the  injunc- 
tion to  confer  Baptism  on  infants.     Thi-s  was  in  the  very 


88  SUBJECTS    OP    BAPTISM. 

earliest  ages  of  the  Church ;  within  two  centuries.  Can 
falsehood  boast  of  all  these  incidental  unanimities,  these 
coincidences,  which  in  fact  and  argument  dove-tail  into  one 
another  ?  Can  this  be  error  supported  by  such  extensive, 
universal,  and  satisfactory  evidence  ? 

It  is  said  "  we  in  these  days  ought  not  to  be  too  sure, 
too  overweening  in  our  interpretation  of  Scripture  and  the 
Fathers  ?"  I  wish  the  sentiment  on  which  this  proposi- 
tion is  founded  were  more  prevalent  among  Christian  secta- 
ries. But  let  us  direct  our  attention  to  those  who  best  un- 
derstood" their  own  language,  and  the  practice  of  their  own 
days.  What  say  the  various  communities,  whose  evidence 
interests  us  on  this  subject  ? — Did  they  conform  to  the 
Arab  or  the  Israelite  principle  and  practice  ?  Did  they 
postpone  their  rite  of  distinction  from  other  religions,  or 
did  they  not  rather  anticipate  than  delay  it  ?  Did  they  ritu- 
ally  sanctify  infants,  little  ones,  children,  and  youths ;  or  did 
they  defer  ritual  sanctification  to  the  seniors  and  the  aged  ? 

In  following  this  inquiry,  we  may  properly  commence 
with  the  harbinger  of  the  Gospel. 

John  the  Baptist  baptized  Infants. — For  proof  of 
this,  we  refer  to  the  testimony  of  a  body  of  men  still  ex- 
isting in  Syria,  the  acknowledged  disciples  of  that  eminent 
prophet.  They  are  known  under  the  appellation  of  "  Dis- 
ciples of  John  J*  or  simply  "  disciples,"  or  "  Sabians," 
Baptists :  and  sometimes,  Hemero-Baptists,  or  Daily-Bap- 
tists. Disciples  of  John  are  spoken  of  repeatedly  in  the 
Gospel  history. 

These  Sabians  denominate  the  Baptism  of  their  Master 
John,  "  the  Baptism  of  Light  j"  Heb.  x.  32,  where  Chris- 
tians are  spoken  of  as  illuminated,  baptized.  They  speak 
of  a  Being  called  Light,  distinct  from  the  Supreme  Being, 
which  united  itself  with  John  the  Baptist — the  inspiration 
of  the  Holy  Spirit,  John  i.  33 — at  the  time  when  he  bapti- 
zed a  celestial  Being  the  Lord  from  Heaven,  who  appear- 
ed to  him  in  the  form  of  a  little  child.  Marsh's  Michae- 
Hs's  New  Testament,  vol.  iii.  part  1.  Their  books  say, 
When  John  baptized  in  the  Jordan  of  living  water,  with 
the  baptism  of  life,  and  pronounced  the  name  of  life,  the 
disciple  of  life  said,  "  Stretch  out  thy  arms,  take  me,  and 
baptize  me  with  the  baptism  of  life,  and  pronounce  over 
me  the  NAME  which  thou  art  accustomed  to  pronounce ! 
John  answered  the  disciple  of  life,  i  that  cannot  be  /'    But 


SUBJECTS    OF    BAPTISM.  89 

the  scholars  of  John  earnestly  requested  him  ;  he  baptized, 
therefore,  the  disciple  of  life.  As  soon  as  the  Jordan  per- 
ceived the  disciple  of  life,  the  river  overflowed,  and  cover- 
ed John  himself,  so  that  he  could  not  stand.  The  lustre 
of  the  disciple  of  life  shone  over  the  Jordan  ;  the  Jordan 
returned  within  its  banks,  and  John  stood  on  dry  ground. 
The  river  overflowing  covered  John  himself." — This 
was  a  phenomenon,  a  singular  incident:  for  the  river  did 
not  overflow  on  account  of  ordinary  baptisms  ;  but  on  such 
occasions,  John  standing  on  dry  ground  was  beyond  its  reach. 

This  statement  supports  two  decided  inferences.  That 
John  baptized  in  the  Great  Name  :  meaning  the  name  of 
the  God  of  the  Jews,  Jehovah.  That  he  who  baptized 
disciples  as  little  children,  could  have  no  aversion  to  the 
baptism  of  little  children  themselves.  And  this  is  rendered 
evident  by  the  practice  of  his  followers  who  baptize  children 
at  forty  days  old;  and  who  use  a  formula,  importing,  "2 
baptize  thee  icith  the  baptism  with  ichich  John  the  Baptist 
baptized."  They  say  that  they  know  not  correctly  the 
words  which  John  used,  and  therefore  they  adopt  this  form  ; 
in  which  the  reader  will  perceive  an  indisputable  allusion 
to  the  sacred  name  which  no  Jew  ventured  to  pronounce  ; 
the  true  pronunciation  of  which  the  Jews  affirmed  to  be 
lost.  These  people  also  baptize  by  trine  immersion  ;  which 
is  an  unquestionable  reference  to  the  Trinity :  three  -plung- 
ing s,  but  one  baptism. 

It  may  be  worth  while  to  compare  with  this  the  history 
as  recorded  in  the  Hebrew  Gospel  of  Matthew.  Hier. 
lib.  iv.  Comm.  in  Esaiam.  "  It  came  to  pass,  as  the  Lord 
ascended  out  of  the  water,  that  the  whole  fountain  of  the 
Holy  Spirit  descended,  and  rested  upon  him,  and  said  unto 
him,  "  My  son,  I  have  expected  thy  coming  in  all  the  Pro- 
phets  ;  and  now  I  remain  upon  thee  ;  thou  art  he  in  whom  1 
rest ,  ivho  shall  reign  for  euer."*     The  Gospel  of  the  Ebio- 

*  Baptism  among  the  Jews,  although  administered  in  the  name  of 
the  Lord  Jesus  only,  might  include  a  recognition  of  the  Trinity.  Ire- 
naeus  has  preserved  two  formularies  of  baptism  used  by  the  Valentini- 
ans,  of  which,  though  apparently  mere  gibberish,  it  has  lately  been 
attempted  to  make  sense  and  meaning.  This  is  the  version — '•'  In  no- 
men  tuum,  Exaltissime;  in  id  quod  est  lumen,  est  principium  vitae, 
Spiritus,  quoniam  tu  in  corpore  tuo  regnasti. — In  thy  name,  O  most 
exalted,  in  that  which  is  light  and  the  principle  of  life,  Spirit,  inas- 
much as  thou  in  thy  body  art  reigning."  The  mention  of  iight,  spirit, 
and  exaltation  clearly  alludes  to  a  Trinitv. 
8* 


90  SUBJECTS    OF    BAPTISM. 

nites,  a  branch  of  the  Nazarenes,  had  these  words — Epiph. 
Hser. ;  "  John  came  baptizing  the  baptism  of  repentance  in 
the  river  Jordan.  After  the  people  had  been  baptized, 
Jesus  came  also,  and  was  baptized  by  John,  and  as  he 
ascended  out  of  the  water,  the  heavens  were  opened,  and 
he  saw  the  Holy  Spirit  of  God  in  the  form  of  a  dove, 
which  descended  and  came  towards  him  ;  and  a  voice  was 
heard  from  heaven,  saying,  '  Thou  art  my  beloved  Son,  in 
thee  have  I  been  well  pleased."*  Immediately  a  great  light 
shone  about  the  place.  John  seeing  it,  said  unto  him, 
Who  art  thou.  Lord  ?  Again  a  voice  from  heaven  said  unto 
him,  '  This  is  my  beloved  Son,  in  whom  I  have  been  well 
pleased."*  Then  John  falling  down  before  him  saidf  '  I  pray 
thee,  Lord,  baptize  thou  me ,*'  but  he  forbade  him,  saying, 
'  Suffer  it  to  be  so ;  for  thus  it  becometh  that  all  things  be 
fulfilled.'"" 

Whether  the  "  Great  Name"  was  light,  or  life,  certainly 
it  intended  Jehovah.  An  ancient  creed  adopts  the  simile, 
"  Light  of  light ;  very  God  of  very  God :"  and  this  Bap- 
tism inculcates  the  doctrine  of^  a  Trinity,  before  there  could 
possibly  be  in  this  expressive  rite  any  commemoration 
whatever  of  the  washing  of  the  dead  body  of  the  great 
Redeemer. 

In  the  form  of  words  commanded  by  our  Lord,  to  be 
used  in  administering  Baptism,  Matt,  xxviii.  19,  there  is 
a  clear  and  immutable  inculcation  of  the  doctrine  of  the 
Trinity,  but  not  a  shadow  of  injunction  to  perpetuate  any 
ritual  remembrance  of  his  dead  body :  not  the  slightest 
allusion  to  any  rite  of  purification  passed  upon  it,  or  to  any 
imitation  of  such  rite  to  be  practised  by  his  disciples. 

If  we  examine  the  practice  of  the  churches  severally, 
the  same  ideas  are  predominant ;  that  consecration  to  the 
Trinity  is  the  main  import  and  purport  of  Baptism ;  and 
that  they  were  and  are  desirous  of  conferring  this  conse- 
cration on  children  in  early  life — in  baptismal  infancy. 

The  Apostles  rebaptized  the  disciples  of  John.  That 
was  not  because  they  had  received  his  baptism  in  their  in- 
fancy, but  because  they  had  explicitly  professed  neither  the 
name  of  Jesus,  nor  that  of  the  Holy  Ghost. 

Oikos  and  Oilda. — It  is  proper  to  advert  again  specifi- 
cally to  these  terms  in  connection  with  Infant  Baptism. 

Aristotle  says  that  Oikia  means  both  "  bond  and  free." 
One  passage  of  Scripture  afforded  the   most  proper  oppor- 


SUBJECTS    OF    BAPTISM.  91 

tunity  to  include  a  servant  in  the  term  family,  John  viii. 
35  ;  "  The  servant  abideth  not  in  the  house — not  oikos, 
but  oikia — for  ever  ;  but  the  son  abideth  ever."  Thus  the 
son  is  a  member  of  the  oikia,  but  the  servant  is  not  a 
member  of  the  oikos. 

When  oikos  is  used  to  denote  a  family,  the  connection 
of  numbers  with  the  term  forms  the  experimentum  cruris  of 
the  distinction  between  the  family,  oikos,  and  oikia  the 
entire  establishment,  including  servants.  We  read  of  the 
oikos,  family  of  Noah,  consisting  of  eight  persons,  being 
saved  in  the  ark :  here  servants  are  evidently  excluded. 
Gen.  vii.  1  ;  2  Peter  iii.  21.  So  we  read  of  the  whole 
oikos — family  of  Jacob  that  went  down  into  Egypt  with 
him,  being  sixty-six  persons.  Genesis  xlvi.  26.  The  ser- 
vants are  excluded,  for  they  amounted  to  some  hundreds. 
"  Ahab  had  seventy  sons  in  Samaria — look  out  the  best, 
and  fight  for  your  master's  family" — oikos.  The  servants 
are  excluded;  2  Kings  x.  1,  5,  &c. 

That  the  lxx  express  infants  by  the  term  oikos,  appears 
from  the  following  instances.  Gen  xviii.  19  :  "  For  I 
know  Abraham  that  he  will  command  his  children,  even 
his  family — oikos — after  him."  Isaac  was  only  promised, 
not  born  at  the  time.  Gen.  xxxiv.  30  :  "I  being  few  in 
number,  shall  be  destroyed,  I  and  my  family,  oikos." 
There  were  infants  in  Jacob's  family,  at  the  time. — Num- 
bers xviii.  21  :  "  Ye  shall  eat  it  in  every  place,  ye  and  your 
families,  oikos;  for  it  is  your  reward  for  service."  The 
infants  of  the  priests  and  Levites  did  eat  at  three  years  old 
their  "  rewards  for  service." — Deut.  xii.  7  ;  xv.  20  :  "And 
ye  shall  eat  before  the  Lord  and  rejoice,  ye  and  your  fami- 
lies, oikos."  The  same  infants  who  did  eat  before  the 
Lord  are  here  said  to  "  rejoice"  before  the  Lord. — Deut. 
xiv.  26  :  "  Thou  shalt  eat  before  the  Lord  thy  God,  and 
thou  shalt  rejoice,  thou  and  thy  family,  oikos."  Here 
again  the  parent  is  said  to  "  rejoice"  with  his  family  be- 
fore the  Lord  ;  which  is  exactly  what  is  said  of  the  Jailor's 
family  when  baptized ;  and  as  it  here  expresses  the  pre- 
sence of  infants,  children  of  three  or  four  years  old,  so 
undoubtedly  it  does  in  the  New  Testament. — Deut.  xxv. 
9  :  Then  shall  his  brother's  wife  say,  "  Thus  shall  it  be 
done  unto  that  man  who  will  nc-t  build  up  his  brother's 
family,  oikos" — by  pro-creation  of  infants. — 1  Sam.  ii.  33  : 
u  The    increase    of   thy   family — oikos — shall  die  in    the 


92  SUBJECTS    OF    BAPTISM. 

flower  of  their  age."  This  must  mean  infants. — 2  Sam. 
vii.  16,  18,  25,  27,  29  :  "  And  thy  family,  oikos,  and  thy 
kingdom  shall  be  established  for  ever.  Thou  hast  spoken 
of  thy  servant's  family,  oikos,  for  a  great  while  to  come." 

1  Chron.  xvii.  23,  24,  25. This  must  mean  infants. — 1 

Kings  xiii.  2  :  "  Behold,  a  child  shall  be  born  to  the  family, 
oikos,  of  David." — This  chilJ  must  be  an  infant. — Psalm 
cxiii.  9  :  "  He  caused  the  barren  woman  to  have  a  family, 
oikos;  and  to  be  a  joyful  mother  of  children."  Infants 
are  here  intended. 

When  Jacob  was  going  down  into  Egypt,  the  sacred 
writer  informs  us  that  the  number  of  his  sons  and  his  sons' 
sons,  of  his  daughters  and  his  sons'  daughters,  with  him, 
was  sixty-six.  He  then  mentions  particularly  the  "  two 
souls"  born  to  Joseph  in  Egypt,  who  were  infants,  and 
closes  by  saying ;  "  All  the  souls  of  the  house,  oikos,  of 
Jacob  were  threescore  and  ten."  The  phrase  "  all  the 
house"  is  evidently  inapplicable  till  these  two  infants  of 
Joseph  are  included.  Omit  these,  the  term  does  not 
apply:  insert  them,  the  term  is  instantly  and  correctly 
applied.  The  term,  therefore,  expresses  the  presence  of 
those  infants.  Without  those  infants  the  number  cannot 
be  made  up.  The  sacred  writer  waits  to  express  them ; 
and  then  all  the  house  is  the  suitable  phrase.  This  pas- 
sage is  demonstrative  of  the  presence  of  infants  in  the 
term  oikos  ;  not  merely  morally  or  grammatically  ;  but  by 
means  of  the  numbers,  mathematically  and  strictly  demon- 
strative. The  infants  are  here  expressed  in  the  term  all 
the  house.  Neither  fraud  nor  force  can  eject  them.  The 
Greek  adds  Jive  infants,  the  sons  of  Manasseh,  and  a 
grandson  of  Benjamin,  making  all  the  house  of  Jacob  sev- 
enty-five persons. 

The  presence  of  infants  is  expressed  beyond  all  possi- 
bility of  doubt,  in  the  use  of  a  term  by  the  lxx.  Exod. 
i.  1 :  "  Now  these  are  the  names  of  the  children  of  Israel 
who  came  into  Egypt,  every  man,  ixavoiyti,  panoiki,  with  all 
his  house,"  his  own  personal  family.  The  sons  of  Jacob 
did  bring  their  little  ones  in  the  wagons  sent  by  Pharaoh. 
Gen.  xlvi.  5.  The  intention  of  the  lxx  is  to  inform  us, 
that  the  whole  did  not  come  down  confusedly,  but  each 
man  distinctly,  exagog,  ekastos,  heading  all  his  family. 
Here  then  the  term  with  all  his  home,  panoiki,  panoiki,  in- 
tentionally expresses  the  presence  of  infants. 


SUBJECTS   OF    BAPTISM,  93 

What  is  desired  ?  Merely  to  allow  the  same  force  to 
the  same  word  in  the  New  Testament  which  it  bears  in 
the  lxx.  The  Apostles  wrote  in  a  language,  the  words  of 
which  had  been  long  settled.  The  Jailor  was  baptized,  J^e 
and  all  his  family ;  and  he  rejoiced  with  all  his  house, 
navoixi*,  panoiki,  at  the  head  of  his  family,  believing  in 
God.  But  panoiki  expresses  the  presence  of  infants  in 
the  instance  of  the  sons  of  Jacob  descending  into  Egypt ; 
why  then  does  it  not  equally  express  the  presence  of  in- 
fants in  the  instance  of  the  Jailor's  family  ?  If  the  terms 
all  the  house  express  infants  in  the  instance  of  all  Jacob's 
family,  why  do  they  not  equally  express  infants  in  the  case 
of  all  the  Jailor's  family  ?  If  there  be  any  scruples  about 
the  Jailor's  family,  there  can  be  none  about  the  family  of 
Cornelius,  of  which  it  is  said,  "  he  with  all  his  house — 
uw  navxi  tU>  ot'xw  avTov — feared-  God :"  and  all  were 
baptized.  "  Can  infants  fear  God  ?"  Did  not  Samuel 
fear  God,  when  he  "  ministered"  to  the  Lord  in  his  sanc- 
tuary ? — and  Timothy,  when  he  studied  Holy  Scripture  ? 
They  were  infants. 

Being  myself  convinced  that  the  Apostles  practised 
Infant  Baptism,  and  that  the  Evangelist  meant  to  tell  us 
so ;  I  affirm  that  the  natural  import  of  the  term  oikos, 
family,  includes  children  of  all  ages.  In  proof,  I  offer  fifty 
examples  ;  if  fifty  are  not  sufficient,  I  offer  a  hundred;  if  a 
hundred  are  not  sufficient,  two  hundred ;  if  two  hundred  are 
not  sufficient,  four  hundred.  I  affirm  that  oikos  very  often 
expresses  the  presence  of  infants  ;  of  this  I  offer  fifty  ex- 
amples ;  and  if  we  admit  classical  instances,  fifty  more. 
Euripides  alone  affords  half  the  number  ;  though  he  fre- 
quently uses  domos  instead  of  oikos.  More  than  three 
hundred  instances  have  been  examined,  which  have  proved 
perfectly  satisfactory. 

What  terms  cOulU  the  Evangelist  have  used  to  satisfy  us 
of  the  Apostolic  practice  of  Infant  Baptism  ?  Had  he 
said,  "  We  baptized  infants  ;"  Origen  says  this — -and  Bap- 
tists immediately  exclaim,  "  Metaphorical  infants  !  meta- 
phorical infants  !"  Had  he  said,  "  We  baptized  children" 
as  the  apostles  Paul  and  John,  and  Clement  of  Alexandria 
say,  they  answer,  u  Metaphorical  children  !"  But  Clement's 
allusion,  "  the  fisherman  and  children  drawn  out  of  the 
watei ,"  is  extant  among  other  Christian  emblems  of  ancient 
sculpture — Arringhius,  Roma  Potteranea,  Tom.  II.  tab.  xiii^ 


94  SUBJECTS    OF    BAPTISM. 

in  which  are  seen  an  angler,  at  whose  line  three  fishes  are 
nibbling  ;  and  already  drawn  out  is,  not  a  bearded  sage, 
not  a  man,  but  a  boy  about  four  or  five  years  old !  So 
mgch  for  metaphorical  children  ! 

I  submit  this  rule — "  Whenever  a  verb  implying  locomo~ 
Hon,  entering  in,  going  out,  &c,  is  connected  with  the  term 
oikos,  look  for  a  dwelling-house  ;"  for  a  man  enters  a  family 
by  affinity,  matrimony,  adoption,  &c. ;  but  he  enters  a  dwell- 
ing by  locomotion.  Let  us  try  some  passages  by  this  rule. 
"  Into  whatever  house  ye  enter."  Men  on  a  journey  enter 
a  house  by  locomotion ;  it  therefore  means  a  dwelling. 
Acts  vii.  10  ;  We  are  informed,  that  "  Pharaoh  made  Joseph 
governor  over  Egypt,  and  over  all  his  house  ;"  but  what 
have  children  to  do  here  ?  In  1  Kings  xiii.  S,  we  have 
the  expression — "  The  man  of  God  said  to  the  King,  If 
thou  wilt  give  me  half  thine  house,"  oikos,  lxx — his  Royal 
Property.:  surely  he  did  not  mean  half  his  children. 
Joseph  was  over  Potiphar's  house  so  supremely,  that  his 
master  knew  not  ought  he  had,  save  the  bread  he  did  eat ; 
and  had  kept  back  nothing  from  Joseph,  save  his  wife. 
Into  exactly  the  same  supremacy  of  administration  over 
his  property,  house,  oikos,  Gen.  xli.  40,  did  king  Pharaoh 
place  Joseph — "  only  in  the  throne  will  I  be  greater  than 
thou."  This  is  the  light  in  which  the  Psalmist  viewed 
the  transaction  ;  for  he  tells  us,  "He  made  him  lord  of  his 
house,  and  ruler  over  all  his  substance,"  his  Royal  Pro- 
perty. Psalm  cv.  21.  Substance  is  properly  connected 
with  the  king's  house.  2  Chron.  xxi.  17  ;  Proverbs  vi.  31  : 
"  A  thief  shall  restore  seven-fold,  all  the  substance  of  his 
house,"  all  his  property.  Canticles  viii.  7 :  "  If  a  man 
would  give  all  the  substance  of  his  house,"  all  his  property 
for  love,  it  would  be  utterly  contemned.  2  Sam.  xii.  8 : 
Gen.  xxxix.  5. 

When  the  Philippian  Jailor  inquired,  "  What  must  I  do 
to  be  saved  ?"  the  Apostle  answered,  "  Believe  on  the 
Lord  Jesus  Christ,  and  thou  shalt  be  saved  and  thy  house," 
including  his  servants.  The  oikia,  servants  of  the  Jailor, 
heard  the  Word :  but  we  do  not  read  that  one  of  the  oikia 
was  baptized,  saved.  But  this  we  do  read  of  the  Jailor, 
and  of  all  his  house ;  which  is  exactly  what  the  Apostle 
foretold. 

Well  therefore  may  the  words  of  an  objector,  only 
changed  in  the  application  of  them,  be  adopted — The  sa- 


SUBJECTS    OF    BAPTISM.  95 

cred  writers  baptized  infants  !  The  primitive  Christians 
baptized  infants !  "  We  know  they  did,  because  they  have 
told  us  so  themselves." 

Christian  Symbols  used  in  the  first  centuries. — 
The  witness  of  Scripture  is  preponderant  and  decisive  ; 
yet  inquirers  should  examine  and  obey  whatever  evidence 
bears  upon  the  question  from  other  sources.  Hence  the 
value  of  the  Christian  writers,  and  of  the  Christian  pic- 
tures of  the  first  ages. 

The  open  profession  of  Christianity  was  at  first  exposed 
to  incessant  and  imminent  peril.  Against  this,  believers 
provided  in  part  by  a  certain  degree  of  secrecy.  To  pre- 
serve which  they  adopted  a  series  of  private  symbols  ;  and 
by  these,  while  they  concealed  themselves  from  the  hea- 
then, they  discovered  each  other.  The  Revelation  opens 
with  one :  "  I  am  the  Alpha,  and  the  Omeg-a,"  Ey6  sifxv 
TO  A,  A,  *(u  TO  Si,  O.  Admitting  the  usual  date  of  this 
symbolical  book,  A.  D.  96,  it  follows  that  before  the  end 
of  the  first  century,  and  during  the  life  of  the  Apostle 
John,  this  symbol  A,  A,  and  ^,  O,  was  current  among  the 
faithful. 

A  passage  hitherto  covered  with  impenetrable  darkness, 
as  commentators  confess,  is  illustrated  by  this  custom 
Rev.  ii.  17  ;  "  To  him  that  overcometh  will  I  give  a  white 
stone,  and  in  the  stone  a  new  name  written,  which  no  man 
knoweth,  saving  he  that  receiveth  it."  On  this,  says 
Doddridge  :  "  Among  the  Greeks,  a  white  stone  was  a  to- 
ken of  absolution,  as  a  black  stone  was  of  condemnation ; 
but  the  writing  a  new  name  upon  this  stone  is  not  illus- 
trated by  any  ancient  practice.  I  have  sometimes  thought 
the  phrase  may  signify  one  that  hath  received  it,  as  it  seems 
a  name  given  to  any  person  must  be  known  to  others,  or 
it  would  be  given  in  vain." 

The  term  for  stone  here  used  does  not  import  a  large 
stone  proper  for  building,  but  a  small  pebble.  It  is  used 
to  describe  the  vote,  voice,  given  by  Paul — xpijcpov,  psephon, 
Acts  xxvi.  10  ;  about  the  size  of  a  bean ;  as  customary 
among  the  Greeks  in  voting.  The  Egyptian  pebbles,  on 
which  the  scarabeus  is  sculptured,  are  usually  red  Corne- 
lian, about  the  size  of  our  watch-seals ;  but  there  is  also  a 
white  Cornelian,  equally  used,  and  this  is  apparently  the 
stone  intended  in  the  text. 

The  term  name  does  not  of  necessity  imply  an  appella- 


96  SUBJECTS   OP    BAPTISM. 

tion,  but  a  badge  or  cognizance ;  that  by  which  a  person 
or  thing  is  known  or  distinguished;  and  it  is  so  used  in 
this  book  :  Rev.  xiii.  1 ;  xiv.  1  ;  xvii.  3.  "  A  Lamb  stood 
on  Mount  Sion,  and  with  him  a  hundred  and  forty-four 
thousand  having  his  Father's  name  written  on  their  fore- 
heads ; "  an  abreviated  token,  or  significant  cypher,  or 
symbol,  the  mark  of  God  set  on  the  forehead  of  his  peo- 
ple, as  in  the  vision  seen  by  Ezek.  iv.  6.  "I  saw  a  wo- 
man sitting  on  a  scarlet  coloured  beast,  full  of  names  of 
blasphemy,"  blasphemous  symbols:  "full  of  names"  is 
clearly  inapplicable ;  the  beast  could  not  be  written  all 
over. .  "I  saw  a  beast  rise  out  of  the  sea,  and  upon  his 
heads  the  name  of  blasphemy,"  a  blasphemous  device, 
badge  or  cognizance,  like  those  placed  on  the  head  of 
idols  ;  the  sun  with  its  rays,  the  moon  with  her  crescent,  &c. 

We  have  now  the  key  to  our  text — "  To  him  that  over- 
cometh  will  I  give  a  white  Cornelian  pebble  stone,  and 
in  the  stone  a  new  cognizance  or  device  engraved,  which  no 
man  knoweth  save  him  who  hath  received  it,"  and  is  in 
the  secret.  With  this  exactly  coincides  the  language,  of 
Clemens  Alexandrinus,  A.  D.  190,  writing  to  primitive 
Christians,  who  says,  "  You  have  also  your  little  private 
tokens  or  symbols,  that  of  a  dove  or  of  a  fish,  or  a  swift 
ship  driven  by  the  wind,  or  a  musical  lyre,  a  device  used 
by  Polycrates,  or  a  ship's  anchor,  which  Seleucus  engra- 
ved on  his  coins ;  or  if  your  device  be  any  one  engaged  in 
fishing,  angling,  it  puts  you  in  mind  of  the  Apostle,  and  of 
the  children  which  are  drawn  out  of  the  water."* 

This  testimony  is  valuable ;  as  it  proves  the  use  of  pri- 
vate symbols  among  the  Christians  in  the  second  century, 
and  by  illustrating  the  passage  in  the  Revelation,  shows 
the  practice  to  date  from  the  first  century ;  and  as  it  proves 
that  children  were  at  that  time,  as  formerly  by  the  Apos- 
tles, drawn  out  of  the  water  of  baptism. 

Although  Clemens  describes  all  Christians  who  are  not 
arrived  at  heaven  as  children,  compared  with  what  they 
will  be  in  that  state  ;  yet  the  term  cannot  be  taken  meta- 
phorically in  this  passage,  unless  the  dove,  the  fish,  the 

*  Sintautem  nobis  vel  vobis  signacula,  columba,  vel  piscis,  vel  navis, 
quae  celeri  cursu  a  vento  fertur,  vel  lyra  musica,  qua  usus  est  Polycra- 
tes, vel  ancora  nautica,  quam  insculpebat  Seleucus :  et  si  sit  aliquis 
qui  piscetur,  meminerit  Apostoli,  et  puerorum  qui  ex  aqua  extra- 
huritur      Clemens  Alexandrinus.     Pcedagogus.  lib.  iii.  cap.  11. 


SUBJECTS   OF    BAPTISM.  97 

Ship,  the  lyre  and  the  anchor  could  be  taken  metaphori- 
cally ;  which  would  be  false  ;  for  the  anchor  may  be  seen 
on  the  coins  of  Seleucus.  Among  the  symbols  on  Chris- 
tian sepulchral  inscriptions  of  the  earliest  ages  we  find  the 
fish,  the  anchor ,  and  the  dove  ;  which  justify  his  words  in 
their  full  extent  and  literal  acceptation.*  "  A  faithful, 
descended  from  ancestors  who  were  also  faithful,  Here  lies 
Zosimus;  he  lived  two  years,  one  month,  and  twenty-five 
days."  The  anchor  and  the  fish  mark  a  period  of  primi- 
tive and  suffering  Christianity.  A  faithful  ! — a  church 
member  !  at  two  years  of  age,  descended  from  faithfuls  ; 
who  in  causing  their  infant  to  be  baptized,  continued  the 
practice  of  their  primitive  Christian  ancestors.  In  what 
sense  did  they  or  their  forefathers  understand  the  Apos- 
tolic injunction  ? — The  following  with  the  symbol  of  a 
dove  bears  the  same  import.  "  Achillia,  newly  baptized, 
is  buried  here;  she  died  at  the  age  of  one  year  and  five 
months.']'  Probably  the  accompanying  figure  of  a  dove 
marks  the  female  sex  particularly.  It  is  a  Christian  sym- 
boj  of  the  second  century,  derived  doubtless  from  an 
earlier  period.  "  Newly  baptized!" — In  what  sense  did 
they  who  baptized  that  child,  not  a  year  and  a  half  old, 
understand  the  language  and  practice  of  the  Apostles  ? 

The  Inscriptions  which  the  Sepulchres  contain,  furnish 
abundant  materials  for  "  Facts  and  Evidences."  Among 
the  thousands  which  remain  are  many  of  the  primitive 
Christians :  and  some  of  these  refer  to  children  who  died 
young.  An  example  may  explain  my  meaning,  while  it 
furnishes  a  specimen.     Buonarotti,  43, 

2IMIIAIKIA-H-KAI- 
KAASINTM02-EZH 
2EN-E  TH-IA-HMEPA2-Kr 
ETEAEYTHEEN  IH-ir-KAL-NOBEMP  $AETQ  KAI 
TAAAG  YIIATOIE. 

Simplicia — called  also  Calonymus,  who  lived  Years  XI 
Days  XXIII     His  course  icas  ended  by  violence,  the  13th 

*  Fidelis  ex  Fidelibus  Zosimus  Heic  Jaceo.  Vixi  Annos  II.  Mens. 
I.  Dies  xxv. — Muratori,  Fabretti. 

f  Defuncta  est  Achillia  Neophyta  unius  anni  Mensium  v.  vii.  Kal. 
Martias  Die  Lunse.    Muratori,  vol.  iv 
Q 


98  SUBJECTS    OF    BAPTISM. 

of  the  Calends  of  November,  Faustus  and  Talhs  being 
Consuls. 

This  reference  to  the  Consuls  gives  a  date,  by  which 
we  find  the  child  was  a  martyr  under  Dioclesian.  He  had 
certainly  been  baptized,  as  appears  from  his  receiving  a 
second  name  Calonymus ;  and  he  was  a  martyr  at  eleven 
years  of  age. 

Another  inscription  commemorates  a  still  younger  Chris- 
tian. It  has  explicit  marks  of  primitive  Christianity  in 
persecuting  times.     Buonarotti,  17 ;  Fabretti,  cap.  4. 

1X0  YC. 

I    Posthumius.    Euthenion.    Fidelis.  qui.   Gratia  sancta, 

consecutus. 
X     Pridie.  natali  suos  erotina.  hora.  reddit.  debitum.  vitae. 

suae,  qui  vixit. 
9     Annis  Sex.  et  depositus.  v.  idus  Julias,  die  Jovis.  quo 

et  natus.  est.  cujus. 
Y    Anima.  cum  Sancto  in  pace.  Filio  Benemerenti.  Ros- 

tumii.  felicissimus 
C.     N.  Ey  Euthenia  Fytista.  avia.  ipse  jus. 

Posthumius  Euthenion,  a  faithful  Christian  brother,  ac- 
companied with  the  Holy  Grace.  On  the  day  before  his 
birth-day,  early,  he  gave  back  again  that  which  he  had  re- 
ceived, his  life.  He  lived  six  years;  and  was  buried  the 
fifth  of  the  ides  of  July,  on  a  Thursday,  on  which  day  he 
was  born  :  whose  soul  is  with  the  Holy  One  in  peace.  Erect- 
ed to  a  well-deserving  son,  the  most  happy  Posthumius,  by 
order  of  his  grandmother,  Euthenia  Fytista. 

Was  the  title  of  Fidelis  ever  given  by  the  primitive 
Christians  to  any  one  before  baptism  P-^On  the  contrary, 
they  were  baptized  to  be  made  fideles.  This  then  decides 
the  character  of  this  child.  He  was  a  follower  of,  or  was 
followed  by,  the  "Holy  Grace."  This  child  then  had 
been  baptized :  yet  he  died  before  he  was  six  years  old. 
As  his  grandmother  appears  to  have  been  a  zealous,  warm- 
hearted Christian,  we  cannci  suppose  this  son  would  pass 
the  third  year  of  his  life  without  undergoing  this  rite  :  per- 
haps much  earlier.  "  His  soul  is  with  the  Just  One  in 
Peace,"  says  the  inscription :  while  the  symbolical  Acros- 
tic  IX0YC  sufficiently  marks  his  Christianity ;  with  the 


SUBJECTS    OF    5APTISM.  99 

necessity  of  the  time,  for  concealing  the  profession  of  the 
cross.  A  more  satisfactory  instance  of  Infant  Baptism,  ex- 
cepting the  absence  of  a  date,  can  hardly  be  expected  ; 
for  this  "faithful"  baptized  Christian  brother,  was  not 
six  years  of  age. 

But  the  Christian  symbol  1X0  YC  is  placed  oa  the  top, 
as  well  as  down  the  side  of  this  inscription  ;  probably  ex- 
pressing a  Christian  ancestry.  The  letter  N.  importing 
Nika,  "  Christ  has  overcome,"  being  a  Greek  symbolical 
term,  seems  to  suggest,  with  the  Greek  termination  Eu- 
thenion,  that  it  was  a  Greek  family.  Euthenia,  the  grand- 
mother, only  did  for  the  child  what  had  formerly  been 
done  for  herself  and  her  family ;  and  this  fact  refers  the 
Infant  Baptism  back  to  that  earlier  date.* 

These  instances  show  that  the  words  of  Clemens  in  re- 
ference to  those  Christian  symbols,  the  fish,  the  anchor, 
the  dove,  and  the  ship,  must  be  taken  literally ;  where 
then  is  the  pretence  for  taking  his  term  children  other  than 
literally  ?  Were  not  Zosimus,  Achillia,  and  the  other  lit- 
tle ones,  literally  children  drawn  out  of  (he  water  of  bap- 
tism ;  and  in  no  other  sense  could  that  Christian  teacher, 
when  writing  to  Christians  and  using  that  expression,  un- 
derstand the  Apostle's  language  and  practice. 

The  primitive  Christians  also  caused  the  symbol  to  be 
engraven  on  their  seals  and  rings  ;  and  by  that  token  they 
discovered  those  who  had  been  baptized  into  their  com- 
mon faith.  In  reference  to  this,  Tertullian,  De  Bapt., 
chap,  i,  speaking  of  Fideles,  the  Faithful,  who  had  passed 
through  the  water  of  Baptism,  calls  them  pisciculi,  little 
fishes.  Combine  this  with  the  repetition  of  the  symbol, 
1X9 YC,  on  the  tomb  of  Posthumius.  Whoever  perse- 
veringly  pursues  this  argument  will  produce  many  instan- 

*  The  term  IX9YC  is  derived  from  the  first  letters  of  the  name  of 
Christ  placed  thus — 

I  Isaovs  Jesus 

X  XpicTos  Christ 

0  0£OU  of  God 

Y  Ylos  the  Son— 

C  Cc.jr^  Saviour. 

Those  united  letters  form  the  Greek  word  signifying  a  fish;  whence 
a  fish  became  the  private  mark  of  Christian  sepulchres,  and  concealed 
them  from  violation  by  the  Heathen.  Clem.  Alex.  Psedagog.  Lib.  iii 
Cap   10. 


100  SUBJECTS  OF  BAPIISM. 

oes  which  may  be  referred  to  the  first  and  second  century. 
Who  then  will  venture  to  affirm  that  "  Infant  Baptism  is 
a  new  affair  !  " 

CHURCH-MEMBERSHIP  OF  CHILDREN. 

Under  the  Mosaic  law,  the  children  of  the  Hebrews, 
when  arrived  at  three  years  of  age,  or  from  that  to  four 
years,  were  thought  capable,  by  the  leaders  of  their  na- 
tion, of  covenanting  with  God,  in  common  with  other 
members  of  the  Old  Testament  church;  and  became  in  a 
sense  public  persons.  The  children  of  the  priests  were  at 
that  age  admitted  into  the  Temple  and  "  did  eat  the  most 
holy  things."  At  three  years  old  Samuel  "worshipped 
the  Lord,"  1  Sam.  i.  28;  \\.  11,  in  his  sanctuary:  and  in 
New  Testament  times,  at  three  years  old,  from  his  infancy, 
2  Tim.  iii.  15,  ocno  figeqiovg,  apo  brephous,  Timothy  knew 
the  Holy  Scriptures  which  were  able  to  make  him  wise  to 
salvation.  Would  the  Apostles  have  refused  Baptism  to 
such  Children  ? 

When  our  Lord's  doctrine  during  his  personal  ministry 
was  favourably  received,  the  persons  so  disposed  were 
called  disciples  ;  and  this  is  their  usual  appellation  in  the 
Gospels.  So  we  read,  "Jesus  made  and  baptized  more 
disciples  than  John."  He  made  them  disciples  ritual! y  by 
baptism,'  by  the  agency  of  his  Apostles.  After  our  Lord's 
death,  his  followers  were  called  by  their  enemies,  Men 
"of  that  way" — "Nazarenes" — "Heretics;"  but  they 
called  themselves  Christians.  They  added  moreover, 
when  addressing  each  other,  the  appellations  of  Brother  or 
Sister  in  the  Lord,  with  the  titles,  the  called,  the  elect,  tlie 
illuminated,  holy  persons  or  saints,  faithful,  &c.  These 
were  regularly  given  to  church-members  only.  None 
without  the  church  ever  received  one  of  those  appella- 
tions. They  were  given  at  or  immediately  on  Baptism, 
and  Baptism  was  initiatory  to  those  appellations.  The 
newly-baptized  were  called  new  plants. 

Whoever  was  baptized  was  a  member  of  the  church  of 
Christ :  and  as  baptism  was  the  only  way  of  admission  into 
the  church,  it  follows  that  whoever  was  a  member  of  the 
church  of  Christ  had  been  baptized.  The  terms  are  inter- 
changeable. If  then  it  be  shown  that  any  one  of  these 
Christian  appellations  is  bestowed  on  children,  that  children 


SUBJECTS    OF    BAPTISM.  101 

are  designated  by  any  one  of  these  titles,  the  church- 
membership  of  children  is  the  undeniable  consequence  ; 
and  with  their  church-membership  their  Baptism. 

The  Appellation  Holy  ascribed  to  Children. — 
HOLY  persons  is  an  appellation  given  to  church-members. 
So  Paul  confessed,  that  "  many  of  the  holy  persons  he  had 
shut  up  in  prison,"  Acts  xxvi.  10,  ™v  dylcay  ;  ton  agion ; 
though  afterwards  we  find  him  speaking  repeatedly  in  the 
most  respectful  manner  of  them ;  "  I  go  to  Jerusalem  to 
minister  to  the  holy  persons"  Rom.  xv.  25,  roig  dyloig, 
tois  agios.  He  also  writes  on  various  occasions  to  them 
"  who  are  sanctified  in  Christ  Jesus,  to  the  called,  to  the 
holy  persons" — "  To  the  holy  persons  at  Ephesus" — "  To 
the  holy  persons  at  Colosse" — "  To  all  the  holy  persons 
in  Christ  Jesus  at  Philippi."  This  is  a  title  given  in  a 
multitude  of  places  to  members  of  the  Christian  Church 
only.  But  this  appellation  is  also  given  to  children  of  a 
church-member — "  Now  are  your  children  holy,"  1  Cor. 
vii.  14 ;  a'yt«,  agia.  The  lowest  sense  that  can  possibly  be 
put  on  this  term  in  this  passage,  even  by  a  writer  against  In- 
fant Baptism,  is  that  of  Tertullian,  who  says  they  are  holy, 
because  designed  for  holiness  in  baptism.  Even  in  that  an- 
cient adversary's  opinion,  their  ritual  holiness  was  complete 
at  baptism ;  for  which  he  assigns  two  reasons :  Seminis 
prerogativa,  the  privilege  of  descent  from  a  church-mem- 
ber ;  and  Institutionis  disciplina,  the  course  of  education 
which  such  a  child  would  naturally  receive  from  its  pa- 
rent. He  implies,  that  the  heathen  dedicated  their  chil 
dren  to  their  idols  before  they  were  born.  But  the  fact  is 
indisputable,  that  the  appellative  Holy  is  not  bestowed  in 
the  New  Testament  on  any  person  not  a  member  of  the 
church  of  Christ ! 

The  following  examples  prove  that  the  term  "  Holy," 
was  appropriated  to  children. 

"  Maurentius  son  of  Maurentia,  a  mos-t  pleasing  child, 
who  lived  five  years,  eleven  months  and  two  days  ;  worthy 
to  repose  in  peace  among  the  Holy  persons."* 

"  Sacred  to  the  great  God.  Leopardus  rests  here  in 
peace  with  Holy  spirits     Having  received  Baptism  he  went 

*  Maurentius  Maurentiae 

F.  D.  qui  vixit  Annis  V.  Menses 

XI.     Dies  Duo.  Digna  inter 

Sanctos  Deus  jus3it  in  Pace 

9* 


102  SUBJECTS  OF  BAPTISM. 

to  the  blessed  innocents.  This  was  placed  by  his  parents, 
with  whom  he  lived  seven  years  and  seven  months."* 
Fabretti  refers  this  expressly  to  Baptism. 

"  To  the  honourable  memory  of  Innocentius  Amantius, 
who  lived  eight  years  and  six  days ;  he  reposes  in  the 
bosom  of  Abraham,  Isaac  and  Jacob,  in*  the  peace  of  the 
Lord  Jesus  Christ. "f  From  the  phraseology  it  is  probable 
that  the  child  was  of  Hebrew  parentage. 

"  The  most  innocent  Cervonia  Silvana,  gone  to  enjoy- 
ment with  Holy  Spirits,"  A.  D.  291.  J 

"Julia  reposes  in  peace  among  the  Holy  persons. "§ 
The  terms  "  in  peace  and  holy"  prove  that  she  was  a  mem- 
ber of  the  Christian  church.  Consequently  it  was  the  ap- 
pellation given  to  the  disciples  among  both  the  Greeks  and 
the  Latins. 

The  Appellation  Faithful  applied  to  Children. — 
In  connection  with  the  appellation  holy  given  to  church- 
members,  we  find  the  appellation  faithful  ;  and  this  was 
more  extensively  and  more  permanently  used  in  the  church, 
as  the  distinguishing  title  of  church-members  in  Scrip- 
ture. 

It  is  applied  to  individuals,  in  the  singular : — To  Timo- 
thy, to  Tychius,  to  Onesimus,  to  Silvanus,  and  probably 
to  others.  1  Cor.  iv.  17  ;  Eph.  iv.  21  ;  Col.  iv.  9  ;  1  Pet. 
v.  12. 

*  D  Ma  Sacrum.  XL. 

Leopardum  in  Pacem 

cum  Spirita  Sancta.     Accep 

turn  eunte  abeatis  innocinem 

Posuer.  Par.  q.  Ann.  VII.  Men.  VII. 

f  Bone  Memorie 

Innocenti  Amantio 

qui  vixit  Annos 

VIII.     Dies  Sex 

Quiescenti  in 

Sinus  Abrahas 

Isaac  et  Jacob 

inpaceXTI  DMNI 

PS.  VIII.  KAL.  IAN. 

Muratori,  7.  Calari  in  Caemetrio.     Bonfanto. 

X  Innocentissima  Cervonia  Silvana 
Refrigera  cum  Spiritu  Sancto 

§  EIoYAIA  EN  EIPHNH 
META  TwN  AricoN. 


SUBJECTS   OF    BAPTISM.  103 

The  mother  of  Timothy,  is  called  a  faithful.  Acts 
xvi.  1  ;  nioTr{g,  pistes. 

What  concord  hath  Christ  with  Belial  ?  what  part  hath 
a  faithful  witi  a  non-faithful?  2  Cor.  vi.  15.  If  any 
faithful  man  or  faithful  woman,  mqbg  5j  mc,!],  pistos  he 
■piste,  have  widows  ;  let  such  relieve  them,  that  the  Church 
be  not  charged  ;  1  Tim.  v.  16. 

It  is  also  applied  in  the  plural : — They  of  the  circumci- 
sion, "  faithfuls,  7ngot,"  pistoi,  who  came  with  Peter, 
were  astonished.  Acts  x.  45.  These  are  called  brethren. 
Acts  ix.  93  ;  Acts  xi.  12. 

Those  servants  who  have  masters  that  are  faithfuls, 
mgovg,  pistons ;  despise  them  not;  1  Tim.  vi.  2;  because 
they  are  brethren. 

Let  no  man  despise  thy  youth  ;  but  be  thou  an  example 
to  the  faithfuls  ;  1  Tim.  iv.  12. 

The  things  thou  hast  heard  from  me  ;  2  Tim.  ii.  2  ;  com- 
mit thou  to  faithfuls,  men. 

He  is  Lord  of  lords,  and  King  of  kings,  and  they  who 
are  with  him  are  called,  and  chosen,  and  faithfuls  ;  Rev. 
xvii.  14. 

It  is  also  addressed  to  Churches,  as  communities  : — Paul 
to  the  holy  persons  who  are  at  Ephesus,  and  to  the  faith- 
fuls, mqotg;  in  Christ  Jesus;  Eph.  i.  1. 

Paul  to  the  holy  persons  in  Colosse,  and  to  the  faith- 
fuls, mqovg  ;  to  the  brethren  in  Christ ;  Col.  i.  2. 

A  remarkable  instance  is  that  of  Lydia,  in  her  address 
to  the  Apostle — "  When  she  was  baptized,  with  her  family, 
she  besought  us,  saying,  Since  you  have  adjudged  me  to 
be  a  faithful,  nv^rjv,  pisten ;  to  the  Lord  Jesus,  come 
into  my  house,  and  abide."  Acts  xvi.  15.  Here  the  ap- 
pellation faithful  is  so  strongly  connected  with  the  term 
baptism,  as  to  be  even  interchangeable  with  it ;  for  the 
sense  would  be  the  same,  if  the  term  baptized  were  sub- 
mitted for  faithful,  and  faithful  for  baptized.  It  amounts 
to  ah  indentity. 

The  title  faithful  was  a  current  designation  of  members 
of  the  Christian  church.  To  call  a  man  a  faithful  was 
equivalent  to  calling  him  a,  Christian  brother,  or  a  disciple 
of  Jesus  Christ,  or  by  any  other  appellation  denoting  his 
relation  to  Christ  and  the  church.  Is  this  appellation 
faithful  applied  to  children  ?  Certainly  it  is  :  and  in  the 
sense  of  a  who!?  family.     For  so  writes  the  Apostle,  Titus 


104  SUBJECTS    OF    BAPTISM 

i.  6  ;  describing  the  character  of  a  bishop — "  he  must  be 
the  husband   of  one  wife,    having    children  who   are 

FAITHFULS. " 

This  passage  is  decisive.  Of  the  two  terms,  we  have 
examined  faithfuls.  The  other,  children,  in  Greek  tekna, 
on  the  authority  of  Baptist  writers  themselves,  expresses 
"  minors  from  twenty  days  old  to  twenty  years."  The  pas- 
sage then  stands  thus  in  sense  ;  "  having  children,  minors 
from  twenty  days  old  to  twenty  years,  who  are  church-mem- 
bers." But  the  Apostle  speaks  of  children.  He  does  not 
say,  "  those  of  full  age  ;" — Nor  does  he  say,  "  excepting 
the  younger  ;" — -but  the  Bishop's  "  children"  of  any  age 
must  be  faithfuls,  church-members. 

This  was  a  proper  place  to  have  stated  exceptions,  if 
such  existed  in  the  Apostle's  mind  or  practice  :  for  he  was 
not  giving  instructions  to  Titus  only,  but  to  all  the  Christian 
world.  Error  there  was  error  in  perpetuity.  Nor  does 
the  Apostle  formally  introduce  or  treat  the  subject :  he 
mentions  it  as  an  expected  thing,  without  emphasis  or  ex- 
planation. It  was  therefore  no  novelty.  The  baptism  of 
their  children — their  Church-membership — is  here  charged 
on  the  Ministers  as  a  duty  ;  and  the  omission  is  a  marked 
disqualification  for  ecclesiastical  office. 

Some  inconsiderate  mind  may  insist — "those  children 
must  be  adults  ;  for  they  are  supposed  to  be  accusable  of 
riot  and  unruliness."  But  in  that  case,  the  official  character 
of  the  parent  is  made  to  depend  on  the  established  charac- 
ter of  his  children  ;  and  this  publicly  known  and  notorious, 
before  their  father  can  enter  on  his  office.  Supposing  then 
his  children  to  be  born,  when  he  is  about  thirty  years  of 
age,  and  their  characters  to  be  civilly  and  ecclesiastically 
fixed  at  the  same  time  of  life — their  father  must  be  sixty 
years  old  before  he  can  possess  this  qualification  for  a 
bishop.  What  service  could  churches  expect  from  their 
Bishops,  every  one  aged  sixty  at  his  entrance  on  office  ? 
Is  this  consistent  with  the  other  facts  ? 

The  parallel  passage  in  Timothy  plainly  expresses  the 
bishop's  having  a  family  of  young  children.  The  injunc- 
tion applies  to  all  bishops. 

But  suppose  the  bishops  had  daughters  only,  they  may  be 
relieved  from  this  imputation  of  being  riotous  and  unruly  : 
yet  these  must  be  made  faithfuls;  for  the  term  children 
includes  both  sexes. 


-SUBJECTS  OF  BAPTISM.  105 

Moreover,  a  bishop  might  have  no  children.  Were  not 
Timothy's  qualifications  for  the  episcopal  office  sufficient, 
without  waiting  till  he  became  a  husband  and  a  father,  and 
till  the  character  of  his  children  should  be  pronounced  by 
the  church  and  the  world  ? 

The  Baptists  would  be  bound  by  their  own  argument  to 
admit  only  old  men,  married  men  and  fathers,  into  the 
ministry.  The  argument  goes  to  prove  that  all  ministers, 
all  Baptist  ministers,  having  children  who  are  not  baptized, 
in  PanPs  opinion,  are  unfit  for  their  office.  They  are  not 
"  ensamples  to  the  flock." 

These  consequences  follow  this  interpretation  of  the 
passage.  Here  then  I  take  my  stand — not  on  unrecorded 
tradition,  not  on  the  universal  practice  of  the  churches,  not 
on  the  positive  affirmation  of  Origen  and  others,  who 
plead  Apostolic  injunction  for  the  baptism  of  children — 
but  on  Scripture.  The  language  of  the  Apostle  is  explicit 
and  could  not  possibly  mislead  those  who  consulted  his 
writings. 

The  Apostle  Paul  speaks  of  children  as  being  church- 
members  under  the  terms  holy  and  faithfuls.  The 
Apostle  John  writes  distinctly  to  little  children.  The 
inference  is  all  that  can  be  desired.  Here  then  I  stand  on 
the  rock  of  Scripture  ;  and  Scripture  is  consistent  with 
itself;  for  the  Evangelists  applied  to  children  the  terms 
believer  and  disciple. 

Though  the  Apostolic  testimony  is  explicit  and  satisfac- 
tory, yet  it  may  be  gratifying  to  know  whether  Scripture 
has  recorded  any  instances  of  conformity  with  this  injunc- 
tion. That  inquiry  must  be  answered  in  the  affirmative  ; 
as  is    evinced  by   three  instances    of    conformity    by 

CHRISTIAN  TEACHERS  TO  THE  APOSTLE'S    INJUNCTION. 

"  Greet  Priscilla  and  Aquila,  and  the  church  in  their 
family ;"  Rom.  xvi.  3.  5.  This  is  the  sense  given  to  the 
word  house,  in  this  place,  by  Chrysostom,  Theodoret,  and 
Theophylact,  who  say  literally,  "  their  family  was  ALL 
made  faithfuls;  and  such  whole  families  the  Apostle 
calls  a  church."*  The  same  persons  are  mentioned,  1 
Cor.,  xvi.  19;  a  Aquila  and  Priscilla  salute  you  much  in 

*  w<T£  tov  oikov  avrcjv  xavras  ni^ovs  Troiricrai,  tovtovs  koii  EKK\rjonav  wvo^ia- 
otv — tov  oikov  navTa  tti^-ov;  £«%£»',  w~£  <w  eKKXrjatav  kcl\£i<tQo.i — They  con- 
verted their  whole  families  to  the  Christian  profession ;  for  such  fami- 
lies he  calls  a  church. 


106  SUBJECTS  OF  BAPTISM. 

the  Lord,  with  the  church  in  their  house,  family."  All  the 
Greek  scholiasts  and  Grotius  say,  that  "  this  signifies  a 
family  consisting  wholly  of  Christian  converts,  as  was  the 
Jailor's,  Acts  xvi.  31,  32  ;  and  that  of  Crispus,  Acts  xviii. 
8.  "Salute  Nymphas  and  the  church  in  his  house;" 
Corossians  iv.  15.  "  House"  means  "  Family,"  as  is 
affirmed  by  Theodoret,  Oecumenius,  Chrysostom,  and 
Theophylact.  "  He  had  made  his  whole  family  Christians, 
so  as  to  be  called  a  Church" — Literally — "  He  had  made 
his  whole  family  Faithfuls,  so  as  to  be  called  a  Church."* 
"Paul  to  Philemon,  and  to  the  church  in  thy  house;" 
Philemon  2.  "To  the  church  in  thy  family ;"  says 
Theodoret,  for  his  "  family"  was  "  illustrious  for  the  piety 
of  all  its  members." 

The  following  inscriptions  will  illustrate  the  opinions 
and  practice  of  the  ancient  Christians. 

Cyriacus  a  Faithful  died  aged  eight  days  less  than  three 
years.  | 

Eustafia  the  mother,  places  this  in  commemoration  of  her 
son  Polichronio  a  Faithful  who  lived  three  years. J 

Urcia  Florentina  a  Faithful  rests  here  in  peace.  She 
lived  five  years,  eight  months,  and  eight  days.§ 

The  sepulchre  of  the  twin  brothers  Alcinous  and  of 
Alexander  their  cousin,  three  Faithfuls,  of  twelve  years 
old,  erected  by  their  mother  Prcemissa.  With  three 
Fishes.  || 

The  three  fishes  form  another  justification  of  the  literal 
language  of  Clemens.  On  this  term,  Muratori  De  Resur. 
thus  annotates — "  Fish:  by  this  name  the  most  ancient 
Christians  were  accustomed  to  express  Christ  the  Lord, 

*  "Nam  ubi  Apostolus  ad  Collossenses  scribens,  cap.  iv.  15;  ait — 
"  Salutate  Fratres  qui  sunt  Laodiceae  et  Nympham,  et  quam  in  domo 
ejus  est  Ecclesiam,"  subdit  de  hac  sanctissimi  exempli  muliere;  tarn 
enim  devota  videtur  fuisse,  ut  omnis  domus  ejus  signo  titulata  esset 
Cruris,  hoc  est  in  Ecclesiam  conversa." — Ambrose. 

f  Cyriacus  Fidelis  decessit  octo  dies  minus  tres  annus,  iii.  Kal.  Mar, 
— Boldetti;  Muratori. 

\  B.  M.  In  commemoratione  Eustafia  Mater  Filio  Polichronio.  Fid. 
qui  vixit  annis  iii.  Gruter  No.  8. 

§  Urcia  Florentina  Fidelis  in  pace  Vix.  An.  v.  Mens.  viii.  Dies.  viiL 
— Muratori. 

||  Geminorum  Alcinoorum  Sepulchrum,  Alexandrique  Consangui- 
neorum,  Tres  duodennes.     Mater  Proemisi,  Pisciis  iii. 

IC9YC,  id  est  Piscis,  uti  perquam  notum,  Uteris  suis  indicat  nomen 
Tesu  Christi  Dei  Filii  Salvatoris. — Muratori,  No.  6. 


SUBJECTS    OF    BAPTISM.  107 

according  to  the  testimony  of  Augustin,  Prcsper,  Optatus, 
Milevitanus,  and  others.  This  was  also  the  symbol  during 
the  reigns  of  the  Heathen  Emperors,  under  which  the 
Christians  concealed  their  profession ;  but  their  brethren 
very  well  knew  what  it  signified."  Tertullian  says,  "  We 
little  fishes  according  to  the  example  of  our  fish,  icthon, 
Jesus  Christ,  are  born  in  water ;  neither  are  we  safe  any 
longer  than  while  we  remain  in  water. — One  kind  of  flesh 
of  birds,  martyrs  who  soared  to  heaven  in  sufferings ; 
another  kind  of  Fishes,  those  who  received  only  Baptism." 

One  Inscription  will  prove  that  the  term  Faithful  was 
continued  and  applied  to  children  during  several  centu- 
ries.— "  Here  lies  Maria  daughter  of  John,  who  was  of 
the  town  of  Nicerata,  she  lived  three  years,  three  months 
and  a  half,  a  Faithful.  She  died  the  fourth  day  of  the 
month  Xanticus ;  under  the  consulate  of  the  Prmces  Ho- 
norius,  xi.  and  Constantius,  ii."* 

The  term  Faithful  continued  to  denote  church  members, 
from  the  days  of  the  Apostles. — "  It  is  not  enough  for  the 
true  character  of  Christians,  that  they  be  pure,  but  also 
that  their  works  are  conspicuous ;  that  they  are  clear 
from  every  censure  by  others ;  that  they  are  of  consum- 
mate chastity  excluding  all  cause  of  suspicion ;  that  they 
are  not  only  Faithfuls,  but  also  evidently,  worthy  Faith- 
fuls ;"  not  only  church  members,  but  honourable  in  that 
station.^ 

Eusebius  more  formally  says — "  There  are  three  de- 
scriptions of  members  in  the  Church — one  who  guide,  and 
two  who  are  guided.  The  people  of  the  Christian  church 
are  divided  into  Faithfuls ;  and  those  who  have  not  been 
admitted  by  the  "  laver  of  regeneration." 

The  interpretation  of  the  term  House  in  the  sense  of 
Family  was  universal  both  in  the  Eastern  and  Western 
churches  ;  and  thus  these  three  families  of  Christian  teach- 

*  Heic  jacet  Maria  filia  Johannis,  cui  Niceratum  vixit  Annos  tres, 
Menses  tres  et  semis,  Fidelis,  Defuncta  est  Mensis  Xantici  Die  iv. 
Sub  consulatu  Honorii  Augusti  xi.  et  Constantii  ii. 

Niceratum,  vicus  ingens,  Apud  Apameam  Syria3  situs;  called  by 
Theodoret,  Nicerte. — Muratori. 

f  Non  solum  enim  temperantibus  satis  est,  ut  sint  puri,  sed  etiam 
adhibehda  est  opera,  ut  sint  ab  omni  reprehensione  Alieni,  ut  sit  con- 
summata  castitas,  omni  exclusa  suspicionis  causa ;  ut  non  simus  solum 
Fideles,  sed  etiam  videamur  fide  digni — wj  firj  povnv  eivai  ^aj  Kirovs 
uXAa  a$ioiris-ovs  iavrjva  . — Clem.  Alex.  Paedag.  Lib.  iii.  Cap.  ii. 


108  SUBJECTS    OF    BAPTISM. 

ers  must  be  added  to  those  previously  adduced.  How 
tjien  can  any  say — "  We  have  neither  example  nor  pre- 
cept for  baptising  children  in  all  ages  ? " — The  Apostle's 
injunction  has  the  force  of  a  precept :  and  so  great  a  num- 
ber of  Christian  families  exemplifies  the  practice  to  demon- 
stration :  for  thare  is  no  exception,  no  reserve,  and  no  re- 
striction marked  in  any  passage  of  Scripture  connected 
with  baptism.  Nothing  therefore  is  desired  from  any  so- 
ciety of  Christians,  but  that  they  follow  the  Apostolic  exam- 
ple and  baptize  whole  families ! 

Application  of  the  term  NEOPHYTOS ;  Newly 
planted;  to  children. — A  third  appellation  is  strongly 
identified  with  Baptism  by  the  Baptists  themselves. 
"  They  are  planted,  say  they,  in  the  likeness  of  his  death, 
being  buried  with  him  by  baptism."  The  Apostles  charg- 
ed Timothy  that  a  person  newly  planted,  newly-baptized, 
shall  not  bear  office  in  the  church.  Our  translation  of 
1  Tim.  iii.  6  ;  says,  "  not  a  novice,'1'' — the  original  is  this 
— "  not  a  Neophytos  ;  "  a  new  plant. 

I  select  a  few  examples  from  the  ancien  existing  me- 
morials. 

Rufillo,  newly-baptized,  who  lived  two  years  and  forty 
days.  Quintillian  the  father  places  this  to  the  memory  of 
his  son  who  sleeps  in  the  peace  of  Christ."* 

To  Domitius,  an  innocent,  newly-baptized,  who  lived 
three  years  and  thirty  days  f 

Valerius  Decentius  the  father  places  this  to  his  son, 
newly-baptized,  who  lived  three  years,  ten  months  and  fif- 
teen days. J 

To  Pisentus,  an  innocent  soul  who  lived  one  year,  eight 
months  and  thirteen  days.  Newly-baptized  :  buried  on 
the  ides  of  September  in  peace. § 

*  Rufillo  Neafito  qui  vixit  An.  ii.  D.  xl.  Quintillianus  Pater  filio 
dulcissimo  in  in  pace  XPI. — Arringhius,  Lib.  iv. 

f  Domitio  Innocenti  JVeqfito  qui  vixit  An.  iii.  Dies  xxx.  Dep.  viii 
Kal.  Junias—  Fabretti  No.  36. 

t  Valeri  Decentius  Pater  filio  suo  JYefito  bene  Merenti  Valerio  Vi- 
taliano  qui  vivit  xc.  cum  parentibus  suis  Annos  N.  iii  et  Menses  x. 
et  dies  N  xv.  Italianete  in  pace. — Muratori. 

§  Pisenti  Anima  in 

nox  a  vixit.  Ann.  I. 
M.  ¥111    D.  XIII.  Neofit. 
Dep.  Id  >us  Sept.  in  Pace. 

Muratori 


SUBJECTS    OF    BAPTISM.  109 

To  Jovius  son  of  Callistus,  who  lived  six  years,  ten 
months,  and  nineteen  days.  Newly-baptised,  he  died 
in  peace.* 

To  Leoni,  newly-baptised,  who  lived  six  years,  eight 
months,  and  eleven  days.  He  reposed  the  sixth  of  the 
nones  of  July,  Phillippus  and  Sallia  being  Consuls. "f" 

To  Aristus,  who  lived  eight  months :  newly-baptised, 
he  went  off  the  first  of  the  nones  of  June :  Timasius  and 
Promotorus  being  Consuls. J 

To  the  memory  of  Libera,  who  rests  in  peace.  She 
lived  eight  years  :  newly-baptised.  She  was  buried  the 
third  of  the  nones  of  May :  Gratianus  and  Equitius  being 
Consuls.  § 

Flavia  Jovina  who  lived  three  years  and  thirty-two 
days  :  newly-baptised  ;  deposited  in  peace,  the  eleventh 
of  the  calends  of  October,  A.  D.  367.|| 

B.  M.  to  Silvinus,  newly-baptised  ;  who  lived  on 
earth  eleven  yeafrs,  five  months,  and  ten  days.     Virilianus 

*  Jovio  Filio  Callistus  qui  vixit  Annis 

xesei  Menses  Decern,  et  dies  Dece.  et 

Novem.  NOF.  in  pace  morenti. 

Fortasse  Callistus.     Nihil  est  xesei  nisi  Sex.     Nof.  creditur  pro 

Neophyto.  — Muratori . 

f  Leoni  Neofito  qui  vixit  Ann.  VI. 

Mens  VIII.  Dies  XI.     Requies — 

VI.  Non.  Jul.  Phillippo  et  Sallia  Conss 

A.  D.  348.— Bosio. 

X  Aristo  Puer  Innox.  qui 

vixit  Menses  Octo  Neo- 

fitus  Recessit  Pridie  Nonas 

Junias  Timasio  et  Promotor. 

CC.  Conss.     A.  D.  389. 

Gruter,  CDLXII.  1.  Ex  Passionei 

Append.  Muratori  Supp. 

Jj  Benemerenti 

in  pace  Libera 

que  bixit  Ann.  s-H- 

Neofita.  Dep.  Die 

III.  Nonas.  Mais.  Con. 

Gratiano  III  et  Equitio. 

1]  b  i.  Jovina  quae  vixit  Annis  tribus  D.  xxxii.     Depos     JVeofita  in 
Pace,  xi.  Kal.  Octob.  A.  D.  367.— Boldetti.  Gruter. 
10 


110  SUBJECTS    OF    BAPTISM. 

and  Lampadius  have  placed  this  to  the  memory  of  their 
scholar.* 

The  following  refers  to  a  catechumen  who  was  not  a 
faithful — "  Here  rests  in  peace  Onesima,  a  Catechumen, 
aged  four  years,  five  months  and  three  days."f 

Here  repose  two  brothers,  Innocents  :  Constantine,  new- 
ly-baptised ;  who  lived  eight  years,  two  months  and  six 
days :  was  buried  the  third  of  the  ides  of  November,  our 
lords  the  princes  Arcadius  and  Honorius  being  Consuls. 
Also,  Justus,  a  faithful,  who  lived  seven  years. J  This 
Justus  is  called  a  faithful,  because  in  his  earliest  infancy 
he  had  been  baptized ;  but  Constantine  is  called  a  neophy- 
tos,  because  he  had  been  recently  baptized. 

This  inscription  seems  to  prove  that  the  same  family 
was  not  always  strictly  uniform  in  observing  the  rite. 

To  Romanus,  newly-baptized,  who  lived  eight  years 
and  fifteen  days.  He  reposes  in  peace.  Flavius  Gratia- 
nus  being  a  second  time  Consul,  and  Petronius  Probus, 
Consul  also.§ 

Pascasius  lived  six  years,  and  received  baptism  on  the 
eleventh  of  the  calends  of  May.     He  took  his  white  robe 

*  B.  M.  Silvino.  Neofito.  Qui  vixit  in  Seculo.  Ann.  xi.  Mens.  v. 
Bies.  x.  Virilianus  et  Lampadius  Alumno  suo  Innocenti  Memoriam 
posuerunt. — Gruter,  No.  3.     Ex  Apiano  et  Alciati. 

t  B.  A.  Q.  M.  Quievit  Onesime  Catechumena,  in  Pace,  vii.  Kal. 
-rulias,  Annorum  iv.     Mensium  v.  Dierum  iii. 

X  B.     A.  co.     M. 

Hie  .  requiescunt  .  duo  .  fratres. 

Innocentes  .  Constantius  .  NEOFITUS. 

qui.  vixit  .    Annis.  Octo  .  M.  II. 

D  .  VI.     Depositus  III.     Idus  .  Novemb. 

Cons  .  D  .  D  .  N  .  N  .     Arcadi  .  et  .  Honor. 

4.ugg  .  Justus  .  FIDELIS  .  qui  .  vixit. 

Annis  VII.     A.  D.  394. 

Boldetti  refers  to  Hieronym.  Aleand.  in  Symb.  Navis  Eccl. — Jus- 
tum  hunc  ideo,  Fidelem  appellat,  quia  in  prima  infanti  Sacro  fonte 
ablutus  fuerat:  Constantinum  vero  Neophitum  nominat,  quod  recen9 
japtizatus  esset.    Gruter  Ex  Apiano  et  Velserianis 

§  Romano  Neofito 

Bene  merenti  qui  vixit 

Annos  VIII.  D.  XV. 

Requiesit  in  Pace.     D  N. 

Fl.  Gratiano.     Aug.  II.  et 

Petrmio  Probo  C.  S.     A.  D.  371. 


SUBJECTS    OF    BAPTISM.  Ill 

with  him  to  the  sepulchre.*  The  dates  give  for  the  birth 
of  Pascasius,  A.  D.  457,  and  for  his  death,  A.  D.  463. 

Hundreds  of  thousands  of  Christian  children  died  in  in- 
fancy, whose  graves  were  not  marked  by  a  single  inscrip- 
tion, and  of  those  which  were  so  marked  not  one  in  a 
thousand  is  come  down  to  us.  The  evidences  of  this  kind 
which  exist  in  Eastern  countries  under  Mohammedan  gov- 
ernments are  inaccessible  to  us.  These  few  inscriptions 
however  contain  most  of  the  terms  by  which  Baptism  is 
signified  in  the  New  Testament. ;  all  which  terms  are  ap- 
plied to  children. 

The  Apostle  wrote  to  the  Heb.  Chap.  x.  32,  that  "  after 
they  were  illuminated  they  endured  great  afflictions."  Com- 
mentators, by  illuminated,  understand  baptized.  Accord- 
ingly the  inscriptions  describe  Achillia  as  neo-photistos, 
"  newly  illuminated,"  meaning  newly  baptized.  This  illu- 
mination could  be  ritual  only  to  a  child  of  seventeen 
months.  They  describe  Refrigerius,|  a  neophyte,  as  Ana- 
bio,  "  receiving  a  new  life,"  in  baptism.  The  baptized 
were  called  &va@noatgt  anabiosis,  says  Arringhius,  vera  e 
mortuis  operibus  carnis  et  infidelitale  reviviscentia ;  because 
they  were  called  to  quit  the  dead  works  of  the  flesh  and 
of  unbelief,  to  live  a  new  life  to  the  glory  of  God.  This 
is  applied  to  a  child ! 

Whence  could  originate  the  custom  of  applying  these 
terms  "  holy  "  and  "  faithful,"  to  children  ?  What 
could  induce  parents  so  to  describe  them  ?  That  parental 
affection  should  mark  infants  as  innocents,  not  guilty  of  ac- 
tual transgression  is  easily  conceivable ;  but  who  could 
first  think  of  calling  infants  holy,  an  appellation  proper  to 
church  members  only  ?  Do  we  call  our  children  saints  ? 
Who  could  think  of  denominating  infants  faithful  ?  in  what 
had  their  faith  been  tried  ?  in  what  had  it  triumphed  ? 
These  are  not  difficulties  to  a  Pcedobaptist.  Those  terms 
are  used  in  Scripture  and  therein  are  applied  to  children. 


*  Natu  severi  nomine  Pascasius,  dies  Pascales  Prid.  non.  April  N 
die  Jobis  FL  Constantino  et  Rufo  VV  CC  CONSS.  qui  vixit  Annorum 
VI.  Percepit  XI.  kal.  Maias  et  albas  suas  Octabas  Pascae  ad  Sepul- 
crum  deposuit  D.  IIII.  Kal.  Mai.  FL.  Basilio.  V.  C.  CO.— Fabretti. 

f  In  Mire  Exempli  Innocentiae  Ac  Neofito  Anabio  Satrio  Refrige- 
rio  qui  vixit  Annis  X.  Dies  XLVI.  Publius  Cornelius  Zetos  et  Satria 
Dignitas  Parentes  in  pace  B.  M-  Fecerunt. — Reinesius  Inscriptionum 
Antiquorum,  No.  172. 


112  SUBJECTS    OF    BAFTI3M. 

He  traces  them  from  Scripture,  with  the  history  of  the 
Church,  through  Apostolic  men,  to  the  fourth  century — 
or  if  the  order  be  more  desirable,  they  can  be  traced  from 
the  fourth  century  up  through  Apostolic  men  to  Scripture. 
Hence,  they  originate  and  terminate  in  Scripture.  They 
rest  on  the  authority  of  the  Apostle  Paul ;  or  rather  on 
the  revelation  of  the  Holy  Spirit  speaking  by  him.  If  that 
sacred  Avriter  had  "  the  mind  of  Christ ; "  and  if  he  spake, 
and  wrote,  and  practised,  according  to  the  intention  of  the 
only  authoritative  and  infallible  Legislator  to  the  Church 
of  God ;  then  we  may  safely  rest  in  his  application  of  the 
terms  "  Holy  "  and  "  Faithful  ; "  which  he  applies  to 
Children,  Newly-Baptized,  Newly  Planted,  and  in  which, 
he  was  followed  by  the  whole  Christian  Church. 

I  close  these  researches  upon  the  subjects  of  Chris- 
tian Baptism  with  two  inferences. 

1.  The  Christian  Churches  in  the  North,  in  the  South, 
in  the  East,  and  in  the  West,  never  did  refuse  Baptism 
to  Infants.  Are  the  Baptists  then  wiser  than  all  the 
world?  than  all  the  "  Faithful  men"  of  Apostolic  ages, 
and  than  all  their  contemporaries  ?  Is  it  likely  that  they 
alone,  of  all  the  millions  of  Christians  of  every  period  and 
nation,  in  spite  of  these  "  Facts  and  Evidences,"  should 
be  the  only  persons  who  have  elicited  Scriptural  truth  ? 

2. ,111  all  Christian  Churches,  Baptism  is  a  consecration 
to  the  Trinity !  Not  one  uses  any  form  of  words — the 
Baptists  themselves  do  not  use  any  form  of  words,  in  the 
administration  of  Baptism,  allusive  to  the  burial  of  the  per- 
son baptized,  as  they  say  Christ  was  buried.  Had  our 
Lord  intended  any  such  allusion,  he  would  have  said  so. 
They  have  taken  a  secondary  sense  referring  by  allusion 
only,  not  by  direct  purpose,  as  the  primary  and  peculiar 
intention  of  the  rite.  This  is  neither  wisdom,  nor  grace, 
nor  orthodoxy,  which  would  put  the  principal  things  of  re- 
ligion in  the  principal  place.  I  adhere  to  the  initiatory 
words  of  Christ  as  the  best  and  greatest  authority  on  the 
subject ;  for  it  is  very  extraordinary  that  in  a  religion  hav- 
ing but  two  rites,  they  should  both  point  at  the  same  thing. 
The  death  of  the  Saviour  is  clearly  the  primary  and  direct 
purport  of  the  Lord's  Supper.  Is  it  likely  or  credible,  that 
the  primary  and  direct  purport  of  Baptism  should  also  be 
the  death  of  the  Saviour  ?  But  if  in  the  initiatory  rite 
there  be  a  commemoration  of  the  interposing  Deity,  and 


SUBJECTS    OF    EAPTISM.  113 

in  the  Lord's  Supper  a  commemoration  of  the  interposing 
Humanity — if  for  this  reason,  consecration  to  the  Deity  is 
sufficient  by  one  act  and  ought  not  to  be  repeated — while 
devotedness  to  Jesus,  as  Lord  of  all,  is  frequently  renewed 
and  to  be  repeated  continually — then  there  is  between  the 
two  rites  that  distinction  which  was  evidently  intended ; 
and  which  it  well  becomes  all  professors  of  our  common 
faith  to  retain  to  the  latest  generation. 
10* 


MODE  OF  BAPTISM. 


I.  Importance  of  truth  — II.  Perversion  of  terms. — III.  Buitto). — IV. 
E/;/?a7rr&). — V.  BaTrno^oj. — VI.  Synonymous  Words. — VII.  Baptism 
by  the  Holy^Ghost. — VIII.  Meaning  of  Baptism. — IX.  Corresponding 
terms  in  different  languages. — X.  Inferences. — XI.  Overwhelming. 
— XII.  Submersion. — XIII.  Immersion.  —  XIV.  Baptism  in  the 
sense  of  Overwhelm. — XV.  Staining. — XVI.  Pouring  or  Affusion.— 
XVII.  Sprinkling.— XVIII.  Washing.— XIX.  "Doctrine  of  Bap- 
tisms."— XX.  Anabaptism. — XXI.  "  Divers  Baptisms." — XXII. 
John's  Baptism. — XXIII.  Baptism  separate  from  Immersion. — 
XXIV.  Philip  and  the  Eunuch. — XXV.  Baptism  in  Abyssinia. — 
XXVI.  Metaphorical  Scripture.— XXVII.  Cornelius— XXVIII. 
Christian  Baptism  was  Pouring. — XXIX.  Baptizing  of  persons  na- 
ked.—XXX.  Deaconesses.— XXXI.  Enon— XXXII.  YSara  noMa.— 
XXXIII.  Hebrew  Christians— XXXIV.  Syrian  Church— XXXV. 
Greek  Church.— XXXVI.  "  Buried  in  Baptism."— XXXVII.  Bap- 
tism as  signifying  Death  and  Life. — XXXVIII.  Primitive  Baptiste- 
ries.— XXXIX.  Catacomb  at  Rome. — XL.  Ancient  pictorial  repre- 
sentations of  Baptism. — XLI.  "  Chapel  of  the  Baptistory,"  at  Rome. 

I.  Truth  should  be  the  object  of  our  most  anxious  re- 
search ;  and  when  recognized,  should  be  most  affection- 
ately and  fervently  embraced.  Religious  Truth  rises  in 
consequence,  according  to  the  importance  of  that  branch 
of  the  general  system  with  which  it  is  most  intimately 
connected  :  and  what  can  be  more  important  than  Institu- 
tions of  Eternal  Truth,  established,  enjoined,  perpetuated 
for  the  edification  of  the  Christian  Church  at  large  ?  Such 
are  the  Gospel  Sacraments :  two  in  number,  simple  in 
administration.  It  might  have  been  expected,  that  pro- 
fessors of  the  name  of  Christ,  however  varying  in  opinion 
on  certain  doctrines,  confessedly  too  profound  for  human 
comprehension,  would  nevertheless  have  preserved  these, 
in  their  clear,  well  defined,  and  unadulterated  observance. 
The  history  of  the  Church  and  the  state  of  religion  at  this 
day  demonstrate  the  fallacy  of  such  expectations.  Yet 
the  multifarious  practices  of  the  various  sects,  known  by 


MODE    OF    BAPTISM.  115 

history  or  observation,  have  rested  or  have  affected  to  rest 
on  the  ground  of  Scripture  authority ;  and  all  appeal  to 
the  "  Law  and  the  Testimony"  in  justification  of  their 
sentiments  and  proceedings.  Amid  this  diversity,  Truth 
is  essentially  the  same ;  but  is  not  seldom  lost  to  the  in- 
genuous inquirer,  amid  the  contentions  and  prejudices  of 
parties.  Some  dare  not  seek  Truth ;  and  many  dare  not 
acknowledge  her  when  found.  Some  will  not  follow 
where  she  leads ;  and  others  so  far  overshoot  her  unso- 
phisticated determinations,  that  they  do  her  little  or  no 
more  honour  than  the  veriest  dastards  :  and  if  "  an  argu- 
ment that  proms  too  much  proves  nothing ,"  then  it  must  be 
confessed  that  those  who  trangress  by  excess,  though 
Truth  may  support  them  in  part — those  who  deduce  ex- 
treme consequences  from  arguments  valid  to  a  certain  point 
only — enfeeble  the  very  doctrines  they  mean  to  support, 
and  contribute  to  render  them  objects  of  suspicion,  of  dis- 
like and  denial. 

II.  Before  we  can  discuss  a  theological  subject,  we 
must  clear  away  those  perversions  in  which  industrious 
ignorance  and  criminal  presumption  involve  it.  The  prin- 
cipal of  these  on  the  present  topic  is  the  following  propo- 
sition— "  Christian  Baptism  is  neither  more  nor  less  than 
an  immersion  of  the  whole  body  in  water,  solemnly  per- 
formed in  the  name  of  the  Father,  the  Son,  and  of  the 
Holy  Ghost." 

I  answer — the  bad  Latin  term,  Immersion,  is  a  convenient 
cover  for  a  very  delusive  proposition  ;  especially  when  used 
in  an  unlimited,  unfixed,  or  unqualified  sense.  By  way  of 
showing  what  enormities  lurk  under  expressions  so  vague 
and  indefinite,  converted  into  technical  terms,  I  adduce  an 
instance  exactly  the  same  in  kind,  and  nothing  worse  in 
degree. 

The  Jewish  rite  of  circumcision,  to  which  Christian 
baptism  is  supposed  to  bear  some  analogy,  was  in  fact  nei- 
ther more  nor  less  than  a  manufacture  ;  for  the  Apostle, 
Eph.  ii.  11,  distinguishes  circumcision  into  manufactured 
and  unmanufactured.  No  linguist  in  the  world  can  trans- 
late the  Greek  original  more  accurately  into  a  bad  Latin 
term  ;  but  this  is  little  less  than  high  treason  against  the 
English  language,  which  recognizes  the  terms,  "  made  by 
hands,"  and  "  not  made  by  hands,"  Col.  ii.  11. 

Equally  fallacious  and  little  less  preposterous  is  the  term 


116  MODE    OF    BAPTISM. 

Immersion^  used  indefinitely.  A  man  is  immersed  who 
stands  on  his  toes  or  up  to  his  knees  in  water ;  he  also  is 
immersed.  Baptists  say,  over  whose  head  the  water  flows. 
If  the  term  then  be  so  indeterminate,  it  were  chasing  an 
ignis  fatuus  to  follow  it,  when  facts  are  in  question ;  it 
eludes  the  test  of  Scripture,  reason,  and  common  sense. 

Instead  therefore,  of  bewildering  ourselves  in  attempting 
to  trace  the  strict  use  of  a  word  notoriously  uncertain  in  its 
application  and  import,  let  us  examine  the  thing  it  should 
represent.  Instead  of  poring  over  bad  Latin,  let  us  en- 
deavour to  apply  good  English.  Translate  the  tern  into 
our  mother  tongue.  To  put  under  water  the  whole  body, 
is  to  plunge  it. — Now  mark  the  proposition  : — "  Christian 
Baptism  is  neither  more  nor  less  than  plunging  the  whole 
body,  in  the  name,  &c."  This  affords  a  precise  idea,  that 
may  easily  be  examined.  Does  the  original  Greek  word 
baptize,  wherever  it  occurs  in  Scripture,  denote  plunging  ? 
— Let  us  try  this  by  applying  the  term  to  the  leading  pas- 
sages. 

III.  BaTtio),  Bapto. — In  the  New  Testament  the  verb 
bapto  occurs  thrice  : — 

Luke  xvi.  24. — Send  Lazarus  that  he  may  dip  the  tip 
of  his  finger  ;: — that  he  may  plunge  the  tip  of  his  finger. 

John  xiii.  20. — He  to  whom  I  shall  give  a  sop  when  I 
have  dipped  it ; — a  sop  when  I  have  plunged  it. 

Rev.  xix.  13. — His  name  is  called  the  Word  of  God : — 
he  was  clothed  in  a  vesture  dipped  in  blood  ; — clothed  in  a 
vesture  plunged  in  blood. 

IV.  E/u@amo). — The  compound  verb  embapto  is  used 
three  times  : — 

Matthew  xxvi.  23. — He  that  dippeth  his  hand  with  me 
in  the  dish  ; — he  that  plungeth  his  hand  with  me  in  the 
dish. 

Mark  xiv.  20. — One  of  the  twelve  that  dippeth  with  me 
in  the  dish ;  one  of  the  twelve  that  plungeth  with  me 
in  the  dish. 

John  xiii.  26. — He  it  is  to  whom  I  shall  give  a  sop,  when 
I  have  dipped  it ;  and  when  he  had  dipped  the  sop  ; — he 
it  is  to  whom  I  shall  give  a  sop  when  I  have  plunged  it ; 
and  when  he  had  plunged  the  sop. 

Now,  does  language  tolerate  the  expression  "  to  plunge 
the  tip  of  a  finger  ?"  does  Christianity  tolerate  the  notion 
of  our  La*d  Jesus  "  wearing  a  garment  plunged  in  blood  ?" 


MODE    OF    BAPTISM-  117 

does  common  decency  tolerate  the  plunging  of  two  hands 
in  the  same  dish,  at  the  same  time  ? 

V.  Banriauog. — The  noun  baptismos  occurs  four  times  :— 

Mark  vii.  4,  8. — The  washing  of  cups  and  pots,  and  of 
brazen  vessels,  and  tables ; — the  plunging  of  cups  and 
pots,  and  of  brazen  vessels,  and  tables. 

Heb.  vi.  2. — The  foundation  of  the  doctrine  of  baptisms  ; 
— doctrine  of  plungings. 

Heb.  ix,  10. — Services,  in  meats  and  drinks,  and  divers 
washings  ; — divers  plungings. 

These  passages  imply  very  different  modes  of  performing 
that  action  which  the  sacred  writer  calls  baptism  ;  and  their 
order  is  favourable  to  the  eliciting  of  conclusive  evidence 
from  their  connection  and  tenor. 

Whoever  has  seen  cups  and  pots  washed  at  a  pump, 
may  judge  whether  they  were  necessarily  plunged.  Who- 
ever considers  Avhat  cumbersome  pieces  of  furniture  these 
tables  were — fifteen  or  twenty  feet  long,  by  four  feet  broad, 
and  about  four  feet  high — may  judge  whether  they  were 
plunged,  after  every  meal  taken  upon  them.  Why  does 
the  sacred  writer  describe  the  doctrine  of  baptisms,  in  the 
plural,  as  one  of  the  foundations  of  Christianity,  if  there 
were  only  one  mode  of  baptism,  that  by  plunging  ?  The 
same  writer  says  expressly,  that  under  the  law  there  were 
divers  kinds  of  baptisms : — and  from  the  law  itself,  we 
know  that  by  far  the  greater  part  of  them  were  not  plung- 
ings :  the  word  therefore  cannot  possibly  be  restricted  to 
that  import. 

If  then  the  word  baptism  be  not  restricted  in  Scripture 
to  that  import,  but  is  used  in  senses  distinct  from  that  of 
plunging,  in  reference  to  things,  let  us  examine  its  import 
in  reference  to  persons.  What  think  you  of  the  baptism 
by  the  Hol}T  Ghost  ?  This  was  not  a  metaphorical  or  figu- 
rative baptism.  It  was  a  real  and  indisputable  subject  of 
the  senses  seen  by  John  the  Baptist,  by  the  Apostles,  in 
company  of  the  hundred  and  twenty,  as  is  generally  thought, 
and  by  Peter  with  his  brethren,  in  the  instance  of  Corne- 
lius ;  and  not  less  conspicuous  than  at  the  Jordan.  It  was 
the  subject  of  John  Baptist's  repeated  prediction  ;  Mat.  iii. 
11 ;  Mark  i.  S  ;  Luke  iii.  16  :  "  He  shall  baptize  you  with 
the  Holy  Ghost."  It  was  also  the  subject  of  our  Lord's 
repeated  prediction  ;  Luke  xxiv.  49  :  "I  send  the  pro- 
mise of  my  Father  upon  you — ye  shall  be  endued  with 


118  MODE    CF    BAPTISM. 

power  from  on  high.''''  Acts  i.  5  :  "  Ye  shall  be  baptized 
with  the  Holy  Ghost,  not  many  days  hence." — Acts  ii.  2  : 
"  And  suddenly  there  came  from  heaven,  and  appeared  unto 
them  cloven  tongues,  like  as  of  fire ;  and  it  sat  upon  each 
of  them,  and  they  were  all  filled  with  the  Holy  Ghost." 
The  same  occurred  in  the  case  of  Cornelius :  Acts  x.  44 ; 
for  Peter  says,  "  the  Holy  Ghost  fell  on  them,  as  on  us  at 
the  beginning ."  Acts  xi ;  xv.  8;  "God.... gave  them  the 
Holy  Ghost,  even  as  he  did  unto  us,  and  put  no  difference 
between  them  and  us,  purifying  their  hearts  by  faith." 

Two  words  are  employed  to  express  this  similitude  ;  one- 
of  which,  wotieq,  osper,  denotes  a  strict  and  exact  simili- 
tude, likeness,  or  conformity. 

The  manner  in  which  this  baptism  was  conferred  or 
administered  was  not  only  distinct  from  plunging,  but  it 
was  absolutely  inconsistent  with  that  action — Plunging 
was  an  impossibility  in  the  administration  of  this  baptism. 
•  VI.  It  is  proper  to  adduce  those  synonymous  words  which 
the  sacred  Spirit  has  graciously  thought  fit  to  employ,  for 
the  purpose  of  fixing  the  sense  of  that  word  which  is  the 
immediate  subject  of  investigation.  We  waive  all  reference 
to  critics  and  commentators,  however  numerous,  and  how- 
ever positive.  We  depend  on  the  New  Testament  alone — 
on  those  writers,  under  the  immediate  inspiration  of  the 
Holy  Ghost,  who  were  his  instruments  in  explaining  spirit- 
ual things  by  spiritual  words. 

This  test  is  a  sort  of  experimentum  crucis  to  false  propo- 
sitions. It  has  detected  many.  Let  us  try  it  in  the  case 
before  us. 

Luke  xxiv.  49. — Shall  send  the  Holy  Ghost — from  on 
high. 

I  saw  the  Spirit  descending  from  heaven  like  a  dove, 
and  it  abode  upon  him  ;  John  i.  32. 

This  is  what  was  spoken — I  will  pour  out  my  Spirit ; 
Acts  ii.  2. 

Jesus  having  received  of  the  Father  the  promise  of  the 
Holy  Ghost,  has  shed  forth  this  which  ye  now  see  and 
hear  ;  Acts  ii.  35. 

Suddenly  there  came  from  heaven,  and  appeared  unto 
them  cloven  tongues  ;  Acts  ii.  2,  17. 

That  they  might  receive  the  Holy  Ghost ;  for  as  yet  he 
was  fallen  upon  none  of  them ;  Acts  viii.  16. 


MODE    OF    BAPTISM.  119 

Ananias  put  his  hands  on  Paul,  that  te  might  be  filled 
with  the  Holy  Ghost ;  Acts  ix.  17. 

God  anointed  Jesus  of  Nazareth  with  the  Holy  Ghost ; 
Acts  x.  38. 

Acts  x.  44. — The  Holy  Ghost  fell  on  all. 

Acts  xi.  15. — The  Hoty  Ghost  fell  on  them,  even  as 
on  us  at  the  beginning. 

Acts  x.  45. — They  of  the  circumcision  were  astonished, 
because  on  the  Gentiles  was  poured  out  the  Holy  Ghost. 

Acts  xv.  8. — Giving  them  the  Holy  Ghost,  even  as  unto 
us. 

Titus  hi.  6. — The  Holy  Ghost;  which  he  shed  on  us 
abundantly. 

1  Peter  i.  12. — The  Holy  Ghost  sent  down  from  heaven. 

Eph.  i.  13. — Sealed  with  the  Holy  Spirit  of  promise. 

These  passages  give  us  as  synonymous  with  baptize  : — 

Sending  down  ;  Coming  ;  Giving  ;  Falling  ;  Shedding  ; 
Pouring ;  Sitting  or  Abiding ;  Anointing ;  Filling ;  and 
Sealing. 

In  all  these  synonymous  words,  there  is  not  one  that 
raises  the  idea  of  plunging,  or  even  approaches  to  it.  Yet 
they  all  refer  to  baptism.  "  The  Apostles  shall  be  baptized 
with  the  Holy  Ghost,"  is  the  prediction  ;  the  Holy  Ghost 
was  poured  out  upon  them  is  the  accomplishment.  Even 
Paul  who  was  then  absent  speaks  of  the  Holy  Ghost  as 
being  shed  on  him  ;  doubtless  at  his  baptism  ;  Acts  ix.  17. 
Perhaps,  however,  the  instance  of  our  Lord  is  the  most 
complete,  of  baptism  by  the  Holy  Ghost ;  and  in  that  we 
have  the  very  height  of  certainty,  there  was  no  plunging, 
nor  any  thing  like  it :  although  almost  all  the  synonyms 
meet  in  his  person ; — as    descending,    coming,    filling, 

ANOINTING,  SITTING  Or  ABIDING  and  SEALING. 

VII.  We  are  now  advanced  to  the  question,  u  Did  bap- 
tism by  water  resemble  baptism  by  the  Holy  Ghost  ? — and 
in  what  ?"  That  there  must  have  been  some  resemblance 
is  certain ;  and  the  resemblance  must  have  been  striking  ; 
for  the  Apostle  Peter,  seeing  the  Holy  Ghost  poured  out  on 
the  company  at  Cornelius's,  immediately  recollected  an 
allusion  to  John's  baptism  by  water.  The  Lord  said 
"  John  baptized  with  water  ;  but  ye  shall  be  baptized  with 
the  Holy  Ghost."  If  there  were  no  resemblance  between 
the  two  baptisms,  how  came  the  Apostle's  memory  to  be 
refreshed  with  what  he  saw  ?    How  came  he  to  lay  a  stress 


120  MC.DE    OP    BAPTISM, 

on  his  recollection,  thus  raised  to  exercise  ?  This  made 
so  strong  an  impression  on  his  mind,  that  he  adverts  to  it  a 
long  while  afterwards.  Acts  xv.  8.  If  it  be  asked  what 
he  did  see  ?  I  answer,  he  saw  the  pouring  down  of  the 
Holy  Ghost;  for  this  is  the  term  expressly  used  in  the 
history. 

Try  both  these  irreconcilable  propositions  by  the  substi- 
tution of  their  synonyms.  "  John  plunges  you  in  water; 
but  ye  shall  be  plunged  in  the  Holy  Ghost."  Shocking 
abuse  of  language,  and  principle  !  Try  the  other :  "  The 
Holy  Ghost  shall  be  poured  upon  you,  shed  upon  you, 
fall  upon  you,  &c. ;  as  John  pours  water,  sheds  water,  lets 
fall  water,  &c,  upon  you."  What  is  there  offensive  in 
this  ?  What  is  there  contrary  to  fact  ?  What  to  decency  ? 
What  to  the  analogy  of  faith  ?  What  to  the  analogy  of 
grammar  and  language  ?  Even  that  seemingly  inappro- 
priate term,  anointing,  preserves  the  action  though  it 
changes  the  fluid. 

The  baptism  by  the  Holy  Ghost  was  conferred  by  the 
descending  of  the  baptismal  element.  Are  there  any  in- 
stances of  the  use  of  the  word  baptism  in  reference  to 
water,  which  instances  also  mark  the  descending  of  the 
baptismal  element  ?  If  there  are,  then  water  baptism  must 
be  taken  in  a  sense  strictly  coincident  with  baptism  by  the 
Holy  Ghost ;  or  else  we  render  one  part  of  the  Word  of 
God  repugnant  to  another. 

The  first  instance  is  afforded  by  the  Greek  translators 
of  Daniel,  who  inform  us  that  Nebuchadnezzar,  in  his  de- 
ranged state,  should  be  baptized  with  the  dew  of  heaven, 
Dan.  iv.  23,  25,  33  ;  and  this  is  repeated,  to  inform  us  that 
he  really  was  baptized  with  the  dew  of  heaven,  v.  21,  af- 
fording so  many  unquestionable  applications  of  the  word 
baptize,  to  the  descent  of  the  dew  of  heaven  upon  Nebu- 
chadnezzar. The  vapours  raised  into  the  atmosphere 
during  the  heat  of  the  day,  descended,  shed  themselves, 
fell  down,  during  the  cooler  hours  of  the  evening  and  night, 
on  the  person  of  the  unhappy  Babylonian  monarch :  by 
these,  say  the  Seventy,  he  was  baptized!  A  clearer  in- 
stance of  descent  there  cannot  be. 

A  New  Testament  instance  is  furnished  by  a  passage 
from  an  eminent  Greek  scholar,  who,  intending  to  eluci- 
date the  subject,  remarks  that  the  word  baptism  is  used  in 
reference  to  the  Israelites  passing  through  the  sea,  and 


MODE    OF    BAPTISM.  121 

Under  the  cloud.  1  Cor.  x.  2.  But  the  Israelites  did  not 
jpass  through  the  sea,  if  by  sea  he  means  the  water ;  for 
Moses  affirms  twice,  that  they  passed  over  on  dry  land. 
Exod.  xiv.  21,  29.  Nehem.  iv.  11.  If  he  means  to  say, 
they  passed  along,  or  across  the  bed  of  the  sea,  where  the 
waters  usually  were,  though  at  that  time  absent,  he  ia 
right ;  but  what  language  is  this  ?— -to  pass  through  dry 
land  !  On  the  other  clause  of  the  sentence  there  can  be  but 
one  opinion ;  for  if  Israel  were  under  the  cloud,  then  was 
the  cloud  over  Israel ;  and  if  Israel  were  baptized  in  the 
cloud,  then  did  water,  the  baptismal  element  descend  on 
the  Israelites  from  above,  as  the  dew  had  descended  on 
Nebuchadnezzar.  The  word  baptize  maintains  the  same 
reference  to  descending,  when  water  is  the  baptismal  ele- 
ment, as  it  bears  when  employed  to  describe  the  pouring 
out,  or  pouring  down,  shedding  of  the  Holy  Ghost. 

In  these  preparatory  remarks,  I  have  adhered  to  the 
rule,  that  every  word  should  be  taken  in  its  primary, 

OBVIOUS,  AND  ORDINARY  MEANING,  UNLESS  THERE  BE  SOME- 
THING IN  THE  CONNECTION  OR  IN  THE  NATURE  OF  THINGS 
WHICH  REQUIRES  IT  TO  BE  TAKEN  OTHERWISE, 

When  the  Pharisee  saw  that  our  Lord  went  to  dinner 
without  baptism,  Luke  xi.  38,  is  it  possible  that  he  could 
expect  our  Lord  should  plunge  himself  before  dinner  ? 
But  to  see  the  real  force  of  this  word  in  this  instance,  we 
must  recollect  that  the  feet  were  washed,  as  a  customary 
compliment,  by  pouring  water  upon  them,  Luke  vii.  44 ; 
and  the  hands  also.  So  we  read  of  Elisha's  M  pouring 
water  upon  the  hands  of  Elijah."     2  Kings  iii.  11. 

VIII.  If  it  is  asked  whether  the  word  baptize,  as  used  by 
the  Greek  translators  of  the  Old  Testament,  necessarily 
implies  plunging,  let  the  use  of  it  in  the  instance  of  the 
passage  of  the  Jordan  by  the  Israelites,  Josh.  iii.  15, 17,  be 
considered  ;  a  history  that  affords  great  illustration  of  the 
passage  of  the  Red  Sea  by  Israel  under  Moses.  "  As  they 
who  bare  the  Ark  of  the  Lord  were  come  unto  Jordan, 
and  the  feet  of  the  priests  that  bare  the  Ark  were  bapti- 
zed, say  the  lxx,  moistened,  damped,  wetted,  dipped,  in 
the  smallest  possible  quantity  of  water,  the  very  reverse 
of  plunging,  the  water  recoiled,  and  stood  on  a  heap." 
The  feet  of  the  priests  were  rather  at  than  in  the  water : 
rather  at  the  brim  of  the  bank  that  confined  the  water, 
than  immersed  in  the  water  itself.  This  our  translators 
11 


222  MODE    OF    BAPTISM 

have  properly  expressed.  All  Israel  passed  over  on  dry 
ground,  as  at  the  Red  Sea. 

The  bird  that  was  to  be  let  fly  away  at  the  cleansing  of 
the  leper,  Lev.  xvi.  6,  was  to  be  baptized,  dipped,  in  the 
blood  of  the  bird  that  was  killed  :  but  no  bird  could  yield 
blood  enough  to  admit  the  plunging  of  the  living  bird ; 
of  cedar  wood,  scarlet,  wool  and  hyssop,  which  also  were 
to  be  dipped.  The  word  baptize  is  never  used  in  the  lxx 
in  the  sense  of  plunging  ;  nor  is  it  so  understood  by  our 
translators,  except  in  one  instance,  Job  ix.  31,  for  the 
sake  of  a  strength  of  expression. 

^qd  Tabal; — The  Hebrew  term,  rendered  baptize,  ex- 
presses not  only  in  the  Old  Testament,  but  in  Talmudical 
Hebrew,  ablution,  immersion,  washing,  &c.  But  to  Gospel 
Baptism  this  can  have  had  no  reference  ;  though  it  preced- 
ed that  ordinance  ;  as  in  the  instance  of  Naaman,  2  Kings, 
v.  14,  the  allusions  to  the  custom  in  the  Psalms  of  David 
and  other  passages  in  the  Old  Testament.  That  it  was 
continued  afterwards,  appears  not  only  from  the  united, 
unequivocal,  and  uniform  testimonies  of  the  best  informed 
and  most  inquisitive  Jewish  Rabbis ;  but  also  John  iii.  25, 
from  the  questions  agitated  between  certain  Jews  and  the 
disciples  of  John,  about  ritual  purification. 

IX.  Corresponding  terms. — Whoever  translates  from 
a  foreign  language,  most  solicitously  should  select  corres- 
ponding terms  in  the  language  into  which  he  translates. 
He  should  not  adopt  several  terms  having  distinct  ideas 
in  his  own  language,  to  express  one  idea  of  his  original ; 
and  he  should  be  most  anxiously  cautious  not  to  combine 
+hem,  or  so  to  employ  them  as  if  they  were  synonymous, 
mat  his  ordinary  readers  must  misapprehend  them.  If  the 
foreign  term  be  of  extensive  import,  a  caution  should  mark 
in  what  sense  it  is  used,  lest  the  writer  should  subject  him- 
self to  unpleasant  imputations.  For  instance,  says  some 
perverse  sophist : — 

u  The  term  Baptism  imports  drowning.1''  He  quotes 
from  Josephus — "  The  ship  of  Jonah  was  about  to  be  bap- 
tized^— sunk,  or  overwhelmed.  The  death  of  Aristobulus 
— "  Enticed  in  the  water  to  swim,  and  then,  under  pre- 
tence of  play,  baptized  him" — he  was  drowned.  "  The 
young  man  being  immersed  in  a  fish-pond,  he  came  to  his 
end."  Josephus's  "  own  ship  being  baptized^ — wrecked. 
"  The  Dolphin,  vexed  at  the  Ape's  falsehood,  immersing 


MODE    OF    BAPTISM.  123 

him,  killed  him,"  by  plunging  him  into  the  water.  Lu- 
cian  represents  Timon,  the  man-hater,  as  saying,  "  If  any 
one  being  carried  away  by  a  river,  should  stretch  forth  his 
hands  to  me  for  aid,  I  would  push  him  down  again  when 
sinking,  baptizonta,  that  he  should  never  rise  again." 

Baptists,  when  writing  on  the  subject,  thus  begin  their 
statements — "  Baptism,  from  the  Greek  word  Baptizo,  of 
Bapto,  I  dip  or  plunge ;"  to  dip,  plunge,  or  immerse:''''  to 
these  three  words  are  added,  imbued,  drenched  or  soaked, 
and  overwhelmed.  Are  all  these  English  terms  synony- 
mous ?  Have  the  words  dip,  plunge,  immerse :  imbue, 
drench,  soak,  overwhelm,  the  same  meaning,  in  our  lan- 
guage, to  say  nothing  of  sinking  and  drowning  ?  If  it  be 
true,  that  either  or  all  of  these  words  fairly  express  the 
sense  of  the  Greek  word  baptize,  then  the  Baptists'  cause 
is  resigned  to  its  adversaries. 

Let  us  interchange  some  of  these  synonyms.  I  content 
myself  with  plunge  and  dip.  The  instances  shall  be  taken 
from  the  New  Testament. — -Luke  xiv.  24 :  "  Send  Laza- 
rus, that  he  may  plunge  the  tip  of  his  finger  in  water." 
Plunge  the  extreme  tip  of  his  finger !  The  ideas  are  irre- 
concilable :  the  phrase  is  ludicrous :  the  thing  is  impossi- 
ble !  Matt.  xxii.  3  ;  Mark  xiv.  20  :  "  Judas  who  plunges 
his  hand  with  me  in  the  dish."  What !  two  hands  plunged 
into  the  same  dish  at  the  same  instant !  Rev.  xix.  13 : 
"  The  person  called  the  Word  of  God  was  clothed  in  a 
vesture  plunged  in  blood."  The  context  shows  that  the 
writer  had  in  his  mind  the  effect  of  grapes  trodden  in  a 
wine-press ;  does  the  man  who  treads  grapes  in  a  wine- 
press plunge  his  clothes  in  their  juice  ?  Surely  not ;  for 
the  treaders  held  supports  in  their  hands,  to  avoid  that 
plunging. 

To  these  passages  may  be  added  another,  1  Cor.  x.  2 ; 
"  our  fathers  were  baptized,  plunged  in  the  sea."  But 
Moses  says,  Exod.  xiv.,  "  The  children  of  Israel  shall  go 
on  dry  ground  through  the  sea;  the  children  of  Israel 
walked  on  dry  land  in  the  midst  of  the  sea."  Isaiah  also, 
xi.  15,  sanctions  this  by  allusion,  when  he  speaks  of  men 
passing  the  sea  dry-shod.  How  then  were  the  Israelites 
baptized,  in  the  sense  of  being  plunged  ?  By  what  means, 
while  this  is  maintained,  shall  we  reconcile  these  inspired 
writers  ?  Moreover,  if  full-grown  men  were  really  plung- 
ed in  the  sea,  what  became  of  children  not  half  their 


124  Mode  otf  baptism, 

height  ?     They  must  have  been  "  baptized  unto  Moses  ^ 
in  the  sense  of  drowning. 

X.  Hence,  I  infer  that  we  should  be  cautious  not  to 
err  by  stating  even  truth  in  extreme  terms — 'because  it  is 
not  safe  to  say,  either  that  Baptism  always  includes  drown- 
ing, or  plunging  ;  or  that  "  Bapto  means  I  dip  or  plunge," 
without  explaining  the  distinction  between  those  terms  in 
the  English  language,  and  marking  in  what  places  thev 
occur  in  the  sense  proper  to  each  term.  Were  this  cor- 
rectly practised,  it  would  contribute  essentially  to  the  pro- 
motion of  Christian  charity. 

Therefore,  as  it  is  impossible  to  reduce  the  Greek  word- 
Baptism  to  one  signification,  so  it  is  impossible  to  reduce 
it  in  translation  to  one  English  term,  and  to  intend  by  that 
term,  one  action  only  in  one  form.  But  if  we  use  several 
terms,  it  is  our  bounden  duty  to  ascertain  the  meaning  of 
those  terms,  to  understand  them  fully,  and  to  state  clearly 
their  distinctions  and  differences.  Inasmuch  as  our  lan- 
guage affords  more  than  one  term  to  express  various  cir- 
cumstances or  modes  of  the  same  action,  we  should  en- 
deavour correctly  to  understand  those  terms. 

Dipping  imports  precisely  a  partial  plunging : — when  a 
person  dips  into  a  book,  we  infer  his  slight  acquaintance 
with  its  contents.  Swallows  dip  into  a  pond,  but  we 
never  see  the  plunge.  To  add  no  more,  it  would  be*  non- 
sense to  call  the  "  dipping  needle,"  by  term  "  plunging 
needle." 

The  inference  is  undeniable,  that  to  plunge  and  to  dip 
are  not  equivalent  terms ;— and  our  purpose  now  is  to 
point  out  distinctions  equally  strong  between  the  terms 
plunging  and  overwhelming  ;  by  both  of  which  the  original 
word  Baptism  has  been  rendered. 

XI.  Overwhelm  is  a  compound  term.  When  resolved 
into  its  component  parts,  it  divides  into  whelm  and  over : 
and  each  of  them  demands  attention. 

To  whelm  is  to  throw  upon  a  subject,  whether  person  or 
thing,  or  over  that  person  or  thing :  or  to  throw  upon  or 
at  a  person  or  thing,  what  may  fall  upon  him  or  it ;  whe- 
ther he  or  it  be  covered  therewith  or  not.  It  is  not  to 
throw  a  person  down  into  the  mire  ;  but  to  throw  mire  at  or 
against  the  person.  We  find  it  used  in  this  sense  by  Spenser : 

They  by  commandment  of  Diana  there, 
Her  whelmed  with  stones 


MODE    OF    BAPTISM.  125 

They  did  not  throw  her  at  the  stones,  nor  throw  her 
upon  or  against  the  stones ;  but  they  threw  the  stones  at 
her,  against  her,  upon  her  ;  and  these  stones  whelmed  her. 
— Stones  thrown  at  a  person  may  strike  the  legs,  or  the 
back,  or  elsewhere. 

If  there  be  any  truth  in  language,  any  accuracy  in  the 
principles  on  which  our  language  is  constructed,  the  term 
over  implies  upper,  above,  a  higher  station  or  place  ;  so  we 
say,  overhead,  overtop,  oyershade,  overflow,  overlay,  over- 
arch, &c.  Matters  falling  from  above,  on  a  person  or 
thing,  ovERwhelm  him  or  it.  Here  then,  we  perceive  an 
essential  difference  from  the  notion  of  plunging.  If  a  per- 
son be  plunged  into  water,  the  water  is  below  him ;  he 
descends  into  the  water,  he  is  lowered  into  it ;  he  is  under- 
whelmed  ? — If  a  person  be  ovER-tvhehned  with  water,  the 
water  is  above  him  :  it  descends  on  him  from  a  height.  A 
person  plunged  into  water  approaches,  or  is  brought  to  that 
water :  when  a  person  is  overwhelmed  with  water,  the 
water  approaches,  or  is  brought  to  him.  The  actions  are 
the  reverse  of  each  other,  and  are  also  incompatible.  Snow 
may  overwhelm  a  person ;  but  he  cannot  be  plunged  into 
sand.  He  may  be  overwhelmed  with  gravel  or  stones  ;  but 
he  cannot  be  plunged  into  gravel  or  into  stones.  He  may 
be  overwhelmed  with  earth  falling  down  and  covering  him  ; 
but  he  cannot  be  plunged  into  earth.  As  one  of  these 
actions  is  possible,  and  the  other  impossible,  they  cannot  be 
the  same.  How  then,  can  the  terms  of  language  by 
which  they  are  described  be  synonymous  ?  To  use  them 
synonymously  deludes  the  unwary.  It  leads  the  confiding 
reader  to  admit  as  true,  what  is  false  in  fact.  It  conjures 
up  a  kind  of  shadow  in  place  of  real  argument,  which  is 
the  thing  wanted.  Wherefore  it  is  the  duty  of  those  who 
know  better,  to  detect  such  fallacies ;  and  to  separate  and 
arrange  the  passages  which  have  been  passed  by  indis- 
criminately, without  having  accurate  ideas  affixed  to  them. 
-Thus  the  distinctions  which  exist  in  the  use  of  the  terms 
in  the  English  language  enable  us  properly  to  arrange  the 
instances  of  the  term  Baptism  in  "  the  Scripture  of  Truth." 
Whence  we  infer,  that  if  the  Baptists  employ  the  words 
"  dip,  overwhelm,  plunge,  soak,"  &c,  as  synonymous,  they 
mislead  themselves  and  their  readers  :  but  as  they  use 
those  words  correctly  in  different  senses,  and  according  to 
their  true,  distinct,  and  individual  import  in  other  cases  j 
11* 


126  MODE    OF    BAPTISM. 

where  do  they  find  their  warrant  for  annexing  to  the  term 
a  single  sense  exclusively,  that  of  plunging,  when  it  is 
applied  to  the  mode  of  administering  the  ordinance  of 
Christian  Baptism  ? 

The  following  examples  are  cited  by  the  Baptists  as 
their  strongest  demonstrations  from  the  Pagan  authors,  in 
favour  of  their  exclusive  interpretation,  that  the  Greek 
Banicay  Bapto,  and  Bannafiog,  Baptismos,  mean  only  put- 
ting under  water ;  and  that  they  express  in  English  terms, 
as  synonymous,  to  dip,  to  overwhelm,  to  plunge,  and  to 
soak,  with  similar  words.  A  few  remarks  are  interspersed, 
to  show  that  the  evidence  is  either  totally  irrelevant,  or 
altogether  defective,  or  that  the  instances  adduced  directly 
confute  their  own  fundamental  proposition. 

BAPTISM  IN  THE  SENSE  OF  PLUNGING ; 

MEANING    THE    WHOLE    AND    ENTIRE 

SUBMERSION 

OF    THE 

Person  or  Thing  baptized,  under  water. 

1.  Josephus  says,  concerning  the  ship  in  which  Jonah 
attempted  to  flee  from  the  presence  of  the  Lord,  "  The 
ship  was  about  to  be  baptized,  BannQsadav,  sunk  or  over- 
whelmed."    Antiq.  Lib.  ix.  C.  x. 

2.  Josephus  uses  the  same  word  twice  concerning  the 
death  of  Aristobulus,  the  brother  of  Mariamne,  who  was 
drowned  at  Jericho,  according  to  Herod's  order,  by  certain 
Greeks,  who  enticed  him  into  the  water  to  swim,  and  then 
under  pretence  of  play,  fiunxiXfivieg,  ovx  avrjxav  e&g  xai> 
xavxanauw  anonvit-m,  baptizing,  immersing,  or  putting  him 
underwater,  they  did  not  leave  off  until  they  had  quite  suf- 
focated him.     Jewish  Antiq.  Book  xv. 

3.  He  mentions  the  same  event  in  his  Wars  of  the  Jews, 
Book  I.  c.  xxii.,  §  2.  "  The  young  man  was  sent  to  Jeri- 
cho, and  there,  according  to  his  order,  being  immersed, 
BanntofiBvog,  in  a  fish-pond,  he  came  to  his  end." 

4.  Josephus,  in  his  Life,  speaking  of  his  own  voyage  to 


MODE   OF    BAPTISM.  127 

Rome,  and  providential  deliverance  when  shipwrecked, 
says  ; — "  §artxi<jdsvxog  yag  rjfxbiv  xov  nlotov,  for  our  own  ship 
being  baptized,  or  overwhelmed  in  the  midst  of  the  Adri- 
atic Gulf,  we  being  about  the  number  of  600  persons,  swam 
all  night,  and  at  daybreak  about  80  were  taken  up  by  ano- 
ther ship." 

5.  Speaking  of  the  sons  of  Herod,  he  says,  "  This,  as 
the  last  storm,  en^anxiasv,  epibaptized,  or  utterly  over- 
tvhelmed;  the  young  men,  already  weather-beaten." 

6.  When  the  inhabitants  of  Jotapata  urged  him  to  stay 
there,  they  pressed  him  not  "  to  leave  his  friends,  nor  to 
leap  out  of  a  ship  enduring  a  storm,  into  which  he  had 
come  in  a  calm.  For  the  city  must  be  epibaptized,  or  ut- 
terly overwhelmed,  emfiaTtxicretv,  no  one  daring  to  oppose  its 
enemies,  if  he,  who  kept  their  courage  up,  should  depart." 

7.  Esop's  Fables ;  The  Ape  and  the  Dolphin.—"  The 
dolphin  vexed  at  such  a  falsehood,  fiomxiQsiv  ccvxov  anex- 
tbivsv,  immersing  him,  killed  him,"  by  plunging  him  into 
the  water.  Let  any  child  judge  what  the  word  means 
here. 

8.  "  Platting  a  garland  once,  I  found  Cupid  among  the 
roses.  Taking  hold  of  him  by  the  wings,  Efianxtaetg  xov 
oivovy  I  immersed  him,  or  plunged  him  into  wine,  and  drank 
him  up  with  it."     Melancthon's  Anacreon. 

9.  Polybius,  speaking  of  a  sea-fight  between  the  Car- 
thaginians and  the  Romans,  says :  "  They  immersed  or 
sunk,  ej9«7TTt£oj',  many  of  the  vessels  of  the  Romans." 

10.  Gregory  Nazianzen. — "  That  we  may  not  be  im- 
mersed or  sunk  with  the  ship  and  the  crew  ;"  ^anxtadofiev. 

11.  Dion  Cassius. — "  How  would  not  his  ship  be  im- 
mersed or  sunk,  @a7tnadei7],  by  the  multitude  of  our  rowers  ?" 
Book  1.  §  18. 

12.  "  They  were  immersed^  B^anxiXpvxo^  their  ships  being 
bored  through." 

13.  Diodorus  Siculus. — "  xr\g  devsag  fivdiodeio-yg,"  in  the 
Text,  "whose  ship  being  sunk."  In  the  Note,  u  @a7tiiadei- 
oi]gy  being  immersed  is  the  Coislinian  reading,  which  is 
sufficiently  elegant."     Polybius,  Lib.  xi.  §  lp. 

14.  Lucian  represents  Timon  the  man-hater  as  saying ; 
"  If  any  one  being  carried  away  by  a  river  should  stretch 
forth  his  hands  to  me  for.  aid,  I  would  push  him  down 
when  sinking,  ^anxi^ovxa,  that  he  should  never  rise  again." 

It  must  be  observed  that  not  one  of  those  instances  is 


128  MODE    OF    BAFYISM. 

from  Scripture :  therefore,  Scripture  never  uses  the  tei  • 
Baptism,  in  the  sense  of  plunging ;  for  then  it  would  ha' ». 
been  discovered  and  quoted. 

As  it  is  not  denied  that  plunging  is  one  sense  of  the 
term  Baptism,  there  is  no  need  to  add  a  word  on  this  divi- 
sion of  the  subject, 

BAPTISM   IN  THE   SENSE  OF  DIPPING; 

MEANING    THE    PARTIAL    COVERING,  OR 

IMMERSION 

OF    THE 

Person  or  Thing,  in  Water. 

1.  Exod.  xii.  22. — Ye  shall  dip  a  bunch  of  hyssop  in 
the  blood,  &c. — (fay/avis,  dipping,  ye  shall  strike  it. 

2.  Lev.  iv.  6. — The  priest  shall  dip  his  finger  in  the 
blood,  and  sprinkle  it ;  paysi — xai  n^o^Qavst. 

3.  Lev.  iv.  17. — The  priest  shall  dip  his  finger. 

4.  Lev.  ix.  9. — He  dipt  his  finger  in  the  blood. 

5.  J*ev.  xi.  32. — Every  vessel,  &c,  it  must  beput  into 
water  ;  *lg  %dwg  ^acp-qasjab. 

6.  Lev.  xiv.  6.— He  shall  dip  them,  and  the  living  bird, 
in  the  bloou  of  the  bird. 

7.  Lev.  xiv.  16. — He  shall  dip  his  right  finger  in  the  oil. 

8.  Lev.  xiv.  M. — He  shall  dip  the  cedar,  hyssop,  scarlet, 
and  the  living  bild. 

9.  Num.  xix.  18. — A  clean  person  shall  take  hyssop, 
and  dip,  @a\psv,  in  the  water,  and  sprinkle,  a  very  different 
word,  7T£Qi§Qav6v,  upon  the  tent. 

10.  Deut.  xxxiii.  24. — Let  Asher  dip  his  foot  in  oil. 

11  Josh.  iii.  15. — The  feet  of  the  priests  were  dipped 
in  the  brim  of  the  water. 

12.  Ruth  ii.  14. — Dip  thy  morsel  in  the  vinegar. 

13.  1  Sam.  xiv.  27. — Jonathan  dipped  the  end  of  his 
rod  in  a  honeycomb. 

14.  2  Kings  viii.  15. — Hazael  dipt  a  cloth  in  water. 

15.  Job  ix.  31. — Yet  thou  shalt  plunge  me  in  the  ditch. 


MODE    OF    BAPTISM.  129 

16.  Psa.  lxviii.  23. — Thy  foot  may  be  dipped  in  blood 
and  the  tongue  of  thy  dogs  in  the  same. 

All  these  places  clearly  refer  to  partial  immersion  or 
dipping  ;  the  passage  in  Job  not  excepted  :  for  the  import 
of  that  passage  is  not,  "  that  a  righteous  person  should  be 
entirely  plunged  over  head  and  ears  into  mire  and  dirt " — 
but  "  that  his  imperfections  and  failures  would  prove  so 
many  stains  on  his  character :  like  the  denied  condition 
of  a  person  who  has  fallen  into  a  ditch  of  shallow  muddy 
water." 

17.  Luke  xvi.  24. — That  Lazarus  may  bapt,  or  dip,  his 
finger. 

18.  John  xiii.  26. — He  to  whom  I  bapting  the  sop — no 
doubt,  dipping. 

19.  Rev.  xix.  13. — Clothed  with  a  vesture,  bapted  in 
blood,  dipped  in  it. 

20.  Matt.  xxvi.  23 ;  Mark  xiv.  28. — He  that  inbapts, 
dips,  his  hand  with  me  in  the  dish. 

21.  John  xiii.  26. — Inbapting  or  dipping  the  sop. 

22.  Homer. — As  when  a  smith  to  harden  an  iron  hatch- 
et or  pole-axe,  §amsi,  dips  it  in  cold  water. — Odyssey  ix. 
line  392.      # 

23.  Lycophron. — The  child  fiaif/si,  shall  plunge  his  sword 
into  the  viper's  bowels.      Cassandra,  ver.  1121. 

No  child  can  plunge,  from  end  to  end,  a  sword  into  a 
viper's  bowels  :  the  handle  at  least  must  be  excepted.  A 
viper  is  but  a  slender  creature,  neither  thick  nor  broad ; 
and  cannot  contain  a  sword. 

24.  Euripides. — Go  take  the  water-pot,  and  8uipaaoy  dip 
in  the  sea.     Hecuba,  Act  iii.  ver.  609. 

25.  Theocritus. — Every  morning  my  servant  fayae, 
shall  dip  me  a  cup  of  honey.     Idy Ilium  v.  ver.  126. 

26.  The  boy  let  down  a  capacious  pitcher,  making  haste 
@aipai>,  to  dip  it.  Idyllium  xiii.  ver.  47.  No  servant  would 
think  of  plunging,  submerging,  a  cup  in  a  honey-pot.  Good 
honey  does  not  allow  of  it.  Who  has  not  drawn  water  in 
a  pitcher,  without  submerging,  or  plunging  the  whole  of 
the  vessel  ? 

27.  Dionysius  Halicarnensis. — One  plunging,  fiatyag,  his 
spear  between  the  other's  ribs,  who  at  the  same  instant 
pushed  his  into  his  enemy's  belly.  Antiq.  Rom.  lib.  v. 
It  is  completely  impossible  that  a  spear  of  the  shortest 
kind,  fourteen  feet  long,  or  of  any  length  entitling  it  to 


130  MODE    OF    I  1PTISM. 

the  name  of  a  spear,  should  be  plunged,  thrust  from  end 
to  end,  in  a  man's  belly.  Some  spears  were  twenty-five 
feet  in  length. 

28.  2  Kings  v.  14. — Naaman  dipped,  or  baptized,  him- 
self in  Jordan  seven  times. 

29.  An  old  verse  has  often  been  quoted  from  Plutarch 
—Aaxog  @amit,r),  dvvav  ds  toi  ovde/uig  eqv — The  bladder 
may  be  dipped,  but  never  drowned ;  or  it  may  be  immers- 
ed, but  it  cannot  be  kept  under  water. 

30.  Basil,  the  Christian  Father,  speaks  of  "  suffering 
with  those  that  were  immersed  or  plunged  in  the  sea," 
fianxi'Qofisvois. 

31.  Polybius. — u  Such  a  storm  suddenly  arose,  through 
all  the  country,  that  the  ships  were  baptized,  or  immersed, 
in  the  Tyber." 

32.  Polybius,  III.  c.  72,  quoted  by  Livy,  Book  xxi.— 
"  The  infantry  crossed  it  with  difficulty,  baptized,  or  im- 
mersed up  to  their  breasts." 

33.  Porphyry,  speaking  of  Styx,  the  fabulous  river  of 
hell,  says ;  "  The  person  that  has  been  a  sinner,  having 
gone  a  little  way  into  it,  is  plunged  or  immersed  up  to  the 
head,"  $<xtitiC,etui  (ts/gi,  XEcpocl-qg. 

34.  Strabo  uses,  "  pexg*  opcpalov  ^anr^ofisvcov. — Im- 
mersed up  to  the  middle." 

35.  Diodorus  Siculus. — "  Many  land  animals,  carried 
away  by  the  river  Nile,  being  immersed,  are  destroyed : 
others  escape,  fleeing  to  higher  places."  Ships  may  be  run 
ashore  in  a  river,  without  being  entirely  sunk  under  water. 
But  how  can  it  be  said,  that  the  cases  32,  33,  and  34,  sup- 
port the  notion,  that  plunging  is  the  inherent  and  only  sense 
of  the  word  Baptism  ?  Is  a  man  in  water  up  to  his  waist, 
plunged?  So  directly  is  it  the  contrary,  that  an  eye-wit- 
ness of  only  common  sense,  would  think  him  only  partially 
immersed,  and  no  more  ;  for  all  the  upper  parts  of  his  per- 
son are  above  the  water,  consequently  he  cannot  be  plung- 
ed. Immersed  up  to  the  breast,  up  to  the  head,  afford  the 
same  remark.  Had  Porphyry  said,  "  over  the  head,"  the 
passage  had  been  to  the  purpose. 

36.  Strabo. — "  The  lakes  near  Agrigentum  have  the 
taste  of  sea-water,  but  a  different  nature  ;  for  it  does  not 
befall  the  things  which  cannot  swim,  to  be  immersed,  $ctnxi- 
teoOai,  but  they  swim  on  the  surface  like  wood."  Geo- 
graphy, ix. 


MODE    OF    BAPTISM.  131 

37.  Strabo  speaks  of  a  river,  in  another  place,  whose 
waters  are  so  buoyant,  "  that  if  an  arrow  be  thrown  in, 
juoXhg  fiarti^eodai,,  it  would  scarcely  be  immersed,  or  would 
hardly  sink."     L.  xiii. 

3S.  Strabo  mentions  also  a  lake  on  the  top  of  which 
bitumen  floats,  in  which  a  man  cannot  be  immersed,  §amc- 
tyodui,  but  is  borne  up  by  the  water.  L.  xvi.  In  these 
passages  the  sense  is  clear ;  partial  plunging  is  the  wri- 
ter's idea. 

39.  Dion  Cassius. — "  Such  a  storm  suddenly  pervaded 
all  the  country,  that  the  ships  that  were  in  the  Tyber  were 
immersed  or  sunk  ;"  ta  nXonx  t«  ev  tco  Tifisgidi  ^aTtnodrjvat, 
Book  xxxvii.  §  57. 

40.  Diodorus  Siculus. — u  Most  of  the  land  animals,  if 
they  are  intercepted  by  the  river,  are  destroyed,  being  im- 
mersed" fiamtpfieva.     Lib.  1.   §  36. 

41.  Diodorus  Siculus. — u  The  river  being  borne  on  with 
a  more  violent  stream,  nollovg  efiannas,  immersed,  or  over- 
whelmed many."     Lib.  xvi.  §  30. 

42.  Heliodorus. — "  Killing  some  on  the  land,  and  im- 
mersing or  plunging,  fionnit.ovTwv,  others  into  the  lake, 
with  their  boats  and  their  little  huts."  Ethiopia,  Lib.  i. 
Cap.  xxx. 

Boats  which  are  plunged  into  a  lake  are  sunk.  Not  so 
those  which  are  immersed  or  partially  plunged,  as  we  see 
every  day.  Now  if  these  were  not  sunk,  neither  were 
their  owners  plunged;  for  the  same  word  applies  to  both 
boats  and  men. 

43.  Life  of  Homer,  ascribed  to  Dionysius  Halicarnensis 
"  Homer  speaks  of  the  whole  sword  being  so  immersed, 
fictTtTiodevxog^  in  blood,  as  to  grow  warm  with  it."  Opus- 
cula  Mythologica,  P.  297. 

44.  iEschylus. — "  Immersing  his  two-edged  sword  in 
slaughters."  Doubtless  by  plunging  it  into  their  bodies, 
not  by  holding  it  before  a  small  puncture  to  be  sprinkled. 
The  handle  must  be  excepted  in  both  these  cases. 


132  .  MODE       OF    BAPTISM. 


BAPTISM  in  the  sense  of  OVERWHELMING; 

BROUGHT  ON  THE  PERSON. 

! .  Mark  x.  38,  39. — "  Are  ye  able  to  be  immersed  with 
the  immersion  wherewith  I  shall  be  overwhelmed  ?"  "  With 
the  immersion  wherewith  I  shall  be  overwhelmed,  shall 
ye  be  immersed." 

2.  Luke  xii.  50.  "  I  have  a  baptism  wherewith  to  be 
baptized ; "  which  Campbell  renders,  "  I  have  an  immer- 
sion to  undergo."  "  Are  ye  able  to  suffer  such  sufferings 
as  will  be  brought  on  me  ?" 

3.  In  the  Wars  of  the  Jews,  Josephus  says  ;  "  Many  of 
the  noble  Jews,  as  though  the  city  was  on  the  point  of 
being  overwhelmed,  ^ani^ofisv^g,  swam  away,  as  it  were, 
from  the  city" — overwhelmed  by  the  miseries  about  to  be- 
fall the  city. 

4.  Josephus,  also  speaking  of  the  Heads  of  the  Robbers 
getting  into  Jerusalem,  says ;  "  These  very  men,  besides 
the  seditions  they  made,  baptized  the  city,  sfiamioav  trjv 
7toXiv,  overwhelmed  it,  plunged  it  into  ruin,  or  were  the 
cause  of  its  utter  destruction." — They  brought  upon  the 
city  utter  destruction. 

5.  Josephus,  speaking  of  the  sons  of  Herod,  says,  "  This, 
as  the  last  storm,  enifictnnoev,  epibaptized,  or  overwhelmed 
the  young  men,  already  weather-beaten." 

6.  Plutarch  uses  this  word  figuratively ;  speaking  of 
Otho's  J1  being  immersed,  or  overwhelmed,  or  sunk,  @e@a7t- 
TMT/usvog,  in  debts  of  fifty  millions  of  drachmae." — Having 
brought  on  himself  great  debts. 

7.  Plato  speaks  of  his  "  knowing  the  youth  to  be  "  over- 
whelmed or  immersed  in  sophistry." — Having  habituated 
himself,  brought  on  himself  the  habit  of  sophistrjT. 

8.  Plato.—"  These  from  above  immersing,  @a7tTi£ovT6g, 
or  sinking  the  ships  with  stones  and  engines  ;  "  Book  i.  § 
32 — "  overwhelming  them  with  stones."  These  stones  are 
expressly  said  to  come  from  above. 

9.  Plato. — wvg  ds  idiwTttg  ov  ftumis'Qovoi  xaig  eLoq>0(icug. 
— But  the   common   people  they  do   not  overwhelm  with 


MODE    OF    BAPTISM.  133 

taxes.     Lib.  1.  §  67.     They  do  not  bring  or  lay  upon  the 
common  people  enormous  taxes. 

10.  Plato. — "  Perceiving  that  he  was  altogether  aban- 
doned to  grief,  and  overwhelmed  or  immersed  in  calamity," 
xr\  avurpogu  fiefiuTcxioiiEvov.  Lib.  ii.  Cap.  3.  Calamity  was 
brought  over  or  upon  him." 

11.  Plato. — "  Since  the  things  you  met  with  have  over- 
whelmed  you,"  e^anxi'Qsv .  Casus  tui  obruebant  ac  demerge* 
bant.     Lib.  v.  Cap.  xvi. 

12.  Aristotle  uses  this  word  when  speaking  of  the  Phe- 
nicians  that  dwell  at  Cadiz ;  "  who  sailing  beyond  the 
Pillars  of  Hercules  came  to  certain  uninhabited  lands, 
which  at  the  ebb  are  used  not  to  be  immersed,  or  covered 
over  with  water,  ficcTtit&adcu,  but  when  the  tide  is  at  the 
full,  the  coast  is  quite  inundated."  De  Mirabilibus,  p.  735. 
Nothing  can  be  clearer  than  that  these  lands  are  not 
plunged.  Neither  can  there  be  a  clearer  instance  of  over- 
whelming — for  the  water  advances  to  the  lands  when  the 
tide  flows  ;  and  when  the  tide  is  at  the  full  they  are  over- 
whelmed ;  or  as  the  Baptists  assert,  they  are  covered  over 
wilh  water;  undoubtedly  not  by  their  sinking  under  the 
water,  as  is  the  case  in  plunging,  but  because  it  poured  it- 
self over  them. 

13.  Aristophanes  says,  "  I  am  one  of  those  baptized 
yesterday,"  meaning  who  drank  much,  or  as  an  English- 
man would  say,  "  who  had  well  soaked  ourselves,  or  were 
immersed  in  wine." 

This  may  mean  a  person  "  disguised  in  liquor  ;"  as  the 
ancient  comedians  baptized  their  faces  to  disguise  them.  I 
rather  think  it  may  be  referred  to  another  head :  "I  was 
stained,  discoloured,  being  a  very  different  man  from  what 
lam  when  sober." 
12 


134  MODE    OF    BAPTISM. 

BAPTISM  IN  THE  SENSE  OF  STAINING; 

MEANING    A 

DIFFERENT  COLOUR  PUT  UPON  A  THING, 

FROM    WHAT    IT    HAD    BEFORE 

1.  Ezek.  xxiii.  15. — u  Dyed  attire  upon  their  heads." 

2.  Plato  uses  the  word  several  times  in  one  paragraph. 
—  Ot>  fiacpeig  emdav  fiovXrjdojat  §uxpai  egia •  The  Dyers, 
when  they  are  minded  to  dip  wool :  ovia  de  fianiovai,  and 
so  they  dip  it.     De  Republica,  Book  iv. 

3.  Marcus  Antoninus. — u  A  conqueror  in  that  noble  strife 
of  mastering  the  passions,  ^e^afjfisvov,  immersed  entirely  in 
justice — penitus  justitia  inbutum."     Lib.  iii. 

4.  Marcus  Antoninus. — u  The  mind  ^anxexm,  is  imbued 
by  the  thoughts  ;  @amey  dip  or  imbue  it  therefore  in  the 
constant  meditation  of  such  thoughts."     Lib.  v. 

5.  Isa.  xxi.  4.  The  clause  rendered  in  the  English  trans- 
lation, fearf illness  affrighted  me,  is  in  the  lxx,  Iniquity  bap- 
tizes me,  overwhelms  me. 

6.  Aristophanes  in  Plato  says :  "  I  am  one  of  those 
baptized  yesterday ;"  meaning,  who  drank  much,  or  as  an 
Englishman  would  say,  who  had  well  soaked  ourselves,  or 
were  immersed  in  wine. 

7.  An  instance  has  been  quoted  from  Homer's  BaTQaxo/i- 
vofiaxiu,  or  Battle  of  the  Frogs  and  Mice,  where  it  is  said 
of  the  death  of  the  frog  Crambophagus, 

efiartTSTO  daifiazt,  Xifxvrj  Ttoqcpvqsv), 

and  the  lake  was  tinged  or  dyed  with  purple  blood :  or  it 
was  overwhelmed  with  blood.  But  let  the  burlesque  nature 
of  the  poem  be  considered,  where  every  thing  is  height- 
ened to  the  most  extravagant  degree,  and  the  gods  are 
introduced  as  consulting  about  this  tremendous  war,  and 
the  word  immerse  would  not  be  too  strong  for  the  Poet's 
design.  The  heart  of  this  gigantic  and  heroic  frog  was  so 
full  of  blood,  that  it  made  the  lake  so  red,  that  a  solid  body 
dipped  in  blood  could  not  have  been  redder. 

These  passages  contain  a  proper  and  a  metaphorical  use 


MODE    OF    BAPTISM.  135 

of  the  word  Baptize :  but  in  all  it  imports  to  put  another 
colour  on  a  thing,  by  whatever  action. — In  Ezekiel  xxiii. 
15  :  the  probability  is,  that  it  means  striped  turbans  of  more 
than  one  colour;  as  blue  and  white.  In  "Plato  it  means 
also  to  stain,  but  a  dyer  would  think  wool  very  indifferently 
dyed  that  was  only  plunged. 

On  the  use  of  the  word  Baptize  by  Marcus  Antoninus, 
I  transcribe  a  note.*  Xylander  renders,  "  thou  shalt  not 
tinge,  dye,  or  change  the  colour  of" — and  what  the  Greeks 
expressed  by  Baptein,  observes  the  author,  we  express  by 
"  to  stain." — In  the  continuation,  Baphe  is  used  in  connec- 
tion with  the  words  importing  discoloration,  a  communicated 
tincture ;  as  when  ivory  is  dyed,  green  or  red :  also  with 
other  words,  importing  what  the  Greeks  called  corruption 
of  colours,  meaning  that  when  a  painter  having  several 
colours  on  his  pallete,  mixes  two  or  more  of  them  together, 
they  adulterate,  corrupt,  baptize  each  other,  by  changing 
each  other's  tint,  thereby  making  a  compound  tint,  different 
from  either  of  the  original  tints.  This  is  called  in  modern 
language,  "  breaking  of  colours,  and  is  one  of  the  grand 
arts  of  painters. 

Marcus  Antoninus  uses  the  word  Baptize,  both  in  a  good 
and  in  a  bad  sense.  A  mind  imbued  with  justice  is  im- 
proved, as  dyed  ivory  acquires  a  more  splendid  colour  :  but 
a  mind  that  stains,  pollutes  itself  in  its  own  phantasies  or 
wandering  imaginations,  is  discoloured,  deteriorated  by  mix- 
ture, and  is  the  worse  for  such  baptism;  it  is  no  longer 
itself.  This  perhaps  elicits  the  origin  of  that  seemingly 
strange  and  erroneous. version  of  the  lxx  hitherto  found 
unaccountable.  "  Iniquity  baptizes  me  ;  it  terrifies  me  so, 
that  I  am  beside  myself.''  My  mind  is  alienated,  changed 
from  what  it  was  ;  corrupted  by  the  force  of  terror  :  which 
is  coincident  with  the  sense  of  our  English  version,  Isaiah 

*  VT.  30.  M17  0a<prjg  ne  niergaris  et  obruaris,  Xyl.  imo,  ne  tinga- 
ns,  ne  inficiaris :  ne  moris  aulici  genuinum  animi  candorem  obfus- 
cent,  quod  inquinamentum  combibere  Septimius  dixit  de  Spectac. 
C  14. 

US  6t£  ri?  t   t\l(pavTa  yvvh  (poiviKi  jxenvr), 
ut  Homerus  loquitur  11.  6.  141.  i.  ut  Maro  JEn.  xii. 

Indum  sanguineo  veluti  violaverit  ostro 

Si  quis  ebur — 
quod  nos  diceremus,  "  that  you  be  not  stained :"  nam  quod  Graeci  pa- 
iveiv  fet  Parrreiv,  nos  dicing,  "to  stain." — Classical  Journal,  No.  23. 


136  MODE    OF    BAPTISM 

xxi.  4 ;    u  Fearfulness,  rather  the  cause  of   fearfulness, 
affrighteth  me." 

Aristophanes  in  Plato,  in  the  sixth  quotation,  may  refer 
to  a  person  no 'longer  himself,  through  alienation  of  mind, 
by  the  force  of  liquor.  It  is  certain  that  Bapsei  is  used  in 
association  with  pthoras,  and  to  the  same  effect :  now 
diaphthora,  diaphthareises,  kataphthora,  all  from  the  same 
root,  express  the  condition  of  a,  man — "  deprived  of  his 
reason  in  consequence  of  intoxication  ;"  in  confusion  and  per- 
turbation of  mind.  If  then  these  words  are  employed  in 
conjunction  and  conformity  with  Bapsai,  used  metaphori- 
cally to  express  corruption,  discoloration  of  mind ;  why 
may  not  Bapsai,  equally  with  them,  also  import  perturba- 
tion of  mind,  whether  from  intoxication  or  from  terror  ? — 
What  now  becomes  of  plunging  ?  Is  that  the  only  way  in 
which  a  person  may  prove  "  beside  himself?" 

BAPTISM  IN  THE  SENSE  OF  POURING; 

MEANING    THE 

DESCENT  OR  AFFUSION 

OF    A 

CONSIDERABLE  QUANTITY  OF  WATER. 

As  I  have  elsewhere  explained  the  nature  of  Baptism 
by  pouring,  especially  by  the  affusion  of  the  Holy  Ghost,  I 
shall  merely  allot  a  few  words  to  the  texts  alluded  to  by 
the  Baptists. 

1.  Judith  xii.  7.  "  She  washed,  bathed  or  immersed  her- 
self in  a  fountain,  e^ant^eTo."  The  indecency  of  this 
rendering  is  enormous,  if  taken  in  the  sense  of  plunging  !  ! 
When  it  is  said,  "  She  went  out,  and  was  baptized  at  the 
spring  of  water  that  was  in  the  camp  ;"  can  we  possibly 
suppose,  that  she  was  plunged  into  the  supply  of  water  for 
an  army  of  two  hundred  thousand  men  ?  Would  they  have 
suffered  it,  who  were  to  drink  the  water  after  her  ablution  ? 
Would  she  endure  it,  whose  scheme  demanded  the  closest 
privacy,  for  three  or  four  days  only,  and  would  have  been 
totally  ruined  by  such  immodesty  ? 


MODE    OF    BAP1  SM.  137 

The  notion  can  have  originated  only  in  total  ignorance 
of  the  country ;  for  D'Ohsson  says  expressly,  speaking  of 
the  women's  baths  in  the  East — "  They  scarcely  ever  im- 
merse their  bodies  in  water :  the  large  marble  urns  which 
are  in  the  form  of  bathing-tubs  are  for  invalids.  The 
strictest  decency  is  observed."  Now  if  where  every  thing 
is  prepared  and  all  conveniences  are  at  hand  for  the  pur- 
pose, the  women  scarcely  ever  immerse  their  bodies  in  water, 
how  can  we  suppose  that  Judith  would  be  plunged  in  an 
open  fountain,  in  the  midst  of  a  camp  of  soldiers  ? 

Denon,  describing  a  bath  of  the  men  in  Egypt,  says, 
"  The  bather  .  .  is  inundated  with  water" — plunging  ! 
or  at  least  immersion !  but  the  next  words  dissipate  the  de- 
lusion— "  which  the  attendants  take  out  with  a  small  basin, 
and  pour  over  his  body."  But  we  cannot  suppose  that 
Judith  was  baptized  in  this  exposed  manner,  or  that  water 
was  poured  over  her  whole  body  at  the  spring  of  water  in 
the  camp. 

That  Judith  performed  her  ablutions  by  having  water 
poured  on  her  hands  is  sufficiently  credible.  The  manner 
of  which  service  is  thus  : — "  A  copper  vessel  is  placed  be- 
fore the  person,  sitting  on  a  piece  of  red  cloth,  to  prevent 
the  carpet  or  mat  from  being  wet :  a  servant  kneeling  on 
the  ground,  pours  out  water  for  his  master ;  another  holds 
a  cloth  destined  for  those  purifications.  The  person  be- 
gins by  baring  his  arm  as  far  as  the  elbow,  then  washes  his 
hands,  mouth,  nostrils,  face,  arms,"  &c. — D^Ohsson. 

This  is  exactly  what  the  Pharisees  expected  from  our 
Lord.  They  wondered  that  he  had  not  been  baptized 
before  dinner ;  that  he  had  not  had  water  poured  on  his 
hands,  for  the  purpose  of  purification.  Thus  Elisha  pour- 
ed water  on  the  hands  of  Elijah ;  in  other  words,  he  bap- 
tized him. 

The  remark  applies  also  to  other  passages  and  facts  of 
Scripture. 

2.  With  respect  to  the  Pharisees  wondering  that  our 
Lord  had  not  bathed  before  dinner  ;  see  Campbell  on  John 
xiii.  10. 

3.  It  is  also  used  with  reference  to  the  Israelites  passing 
through  the  sea,  and  under  the  cloud,  1  Cor.  x.  2,  when 
they  were  baptized  unto  Moses,  in  the  cloud  and  in  the 
sea.  It  would  have  been  madness  to  follow  him  into  such 
a  situation,  had  they  not  been  assured  of  his  divine  mis- 

12* 


138  MODE    OF    BAPTISM. 

sion.     Exod.  xiv.  19 ;   xv.  8.     The  water  pouring  from 
the  cloud  baptized  the  Israelites. 

4.  Markvii.  4.  The  Immersion  of  cups,  pots,  brazen 
vessels,  and  tables.     Refer  to  Gill  on  that  place. 

5.  Mark  vii.  8.  The  tradition  of  men,  as  the  immer- 
sion of  pots  and  cups.  Cups,  pots,  and  tables  were  bap- 
tized  then  as  they  are  now,  by  having  water  poured  upon 
them.  The  term  "  tradition  of  men"  refers  to  some  esta- 
blished order  and  ceremony  in  the  ablutions.  It  still  ex- 
ists in  the  east. 

6.  Describing  the  purification  of  the  people  at  Sin,  Jose- 
phus  says  ;  "  when  persons  were  defiled  by  a  dead  body, 
they  put  a  little  of  these  ashes  into  spring  water  with  hys- 
sop, and  fianriaavTeg,  baptizing,  dipping  or  immersing  part 
of  these  ashes  into  it,  eggaivov,  they  sprinkled  them  with 
it."  Lib.  iv.  C.  iv.  §  6.  This  quotation,  say  the  Bap- 
tists, clearly  shows  the  difference  between  baptizing  or 
dipping,  and  rhantizing  or  sprinkling. 

I  maintain  the  contrarjT.  Does  Josephus  really  say, 
"  they  immerse  those  ashes  into  the  water  ?" — Then  his 
order  of  the  rite  contradicts  the  express  directions  of  his 
master  Moses,  who  enjoins  that  they  pour  the  water  to 
'  the  ashes :  u  They  shall  take  of  the  ashes  of  the  burnt 
heifer,  and  running  water  shall  be  put  thereto,  in  a  ves- 
sel." Numb.  xix.  17.  The  ashes  were  baptized  by  the 
water  put  to  them. 

7.  One  pasaage  is  produced  from  Origen,  on  which  more 
stress  is  laid  than  on  all  others,  in  which  he  speaks  of  the 
wood  of  Elijah's  sacrifice  as  being  baptized,  though  the 
wood  was  certainly  not  dipped  in  water,  but  four  barrels 
of  water  were  poured  upon  it  three  times  over.  Read  the 
account  in  1  Kings  xviii.  32-35.  Consider  the  object 
of  the  prophet,  to  prevent  all  possibility  of  collusion,  and 
then  say,  if  Origen  had  written  English,  might  he  not  have 
used  the  word  immerse  with  propriety,  and  without  render- 
ing its  usual  meaning  ambiguous  ?  Would  not  our  oppo- 
nents think  such  a  three-fold  soaking  as  bad  as  even  a 
"  trine  immersion  ?" 

Any  child  may  detect  this  silly  evasion.  The  question 
is  this :  "  By  what  action  were  those  faggots  soaked  ?" 
They  answer :  "  The  quantity  of  water  was  great." 

Origen  was  speaking  of  John's  baptism,  and  considering 
him  as  the  Elias  who  was  to  come,  he  says  :  "  How  came 


MODE    OP    BAPTISM.  139 

you  to  think  that.Elias,  when  he  should  come,  would  bap- 
tize ?  who  did  not  in  Ahab's  time,  baptize  the  wood  upon 
the  altar,  but  ordered  the  priests  to  do  that.  Not  only 
once,  says  he,  but  do  it  a  second  time,  and  they  did  it 
the  second  time.  H^,  therefore,  who  did  not  himself  bap- 
tize, but  assigned  the  work  to  others,"  &c.  The  compa- 
rison shows,  that  as  water  was  poured  on  the  wood  by 
order  of  Elijah  ;  so  John  the  Baptist  poured  water  on  the 
people  who  received  his  baptism.  Elijah  ordered  it  to  be 
done  by  others  :  whereas  John  poured  the  water  himself. 

BAPTISM  IN  THE  SENSE  OF  SPRINKLING; 

MEANING    THE 

DESCENT  OR  AFFUSION 

OF    A 

SMALL  QUANTITY  OF  WATER, 

OFTEN    BY    WAY    OF 

•RITUAL    OBSERVANCE    ONLY. 

1.  Nebuchadnezzar  wet  with  the  dew  of  heaven.  Dan. 
iv.  33;  and  v.  21. 

That  the  dew  of  heaven  descended  on  Nebuchadnezzar 
is  as  clear,  as  that  it  ever  descended  on  any  grass  of  any 
meadow  under  heaven.  Who  has  not^read  of  "  dew-be- 
sprinked  grass  ?"     Such  is  the  progress  or  action  of  dew. 

2.  Ecclus.  xxxiv.  25.  "  He  that  washeth  himself  from 
a  dead  body.  He  was  to  bathe  himself  in  water.  Num. 
xix.  19  ;  ficntTi'Cpixevog  oltio  vexgov." 

Moses  gives  these  directions:  Numb.  xix.  11,20. — 
"  He  that  toucheth  the  dead  body  of  any  man,  he  shall  be 
unclean  seven  days.  He  shall  purify  himself  with  it,  the 
ashes  of  the  heifera  on  the  third  day,  and  on  the  seventh 
day :  so  shall  he  be  clean ;  but  if  he  purify  not  himself  on 
the  third  day,  then  on  the  seventh  day  he  shall  not  be  clean. 
Whosoever  toucheth  the  body  of  any  man  that  is  dead,  and 
purifieth  not  himself,  on  the  third  day  and  on  the  seventh 


140  MODE  _OF    BAPTISM. 

day,  he  defileth  the  tabernacle  of  the  Lord  ;  and  that  soul 
shall  be  cut  off  from  Israel,  because  the  water  of  separation 
was  not  sprinkled  upon  him :  he  shall  be  unclean :  his 
uncle anness  is  yet  upon  him And  for  an  unclean  per- 
son they  shall  take  of  the  ashes  of  the  burnt  heifer  of 
purification  for  sin,  and  running  water  shall  be  put  thereto 
in  a  vessel :  and  a  clean  person  shall  take  hyssop,  and  dip 
it  in  the  water,  and  sprinkle  it  upon  the  tent,  and  upon  all 
the  vessels ,  and  upon  the  persons  that  were  there,  and  upon 
him  that  touched  a  bone,  or  one  slain,  or  one  dead,  or  a 
grave.  And  the  clean  person  shall  sprinkle  upon  the  un- 
clean on  the  third  day,  and  on  the  seventh  day  ;  and  on  the 
seventh  day  he,  the  unclean  person,  shall  purify  himself, 
and  wash  his  clothes,  and  bathe  himself  in  water,  and  shall 
be  clean  at  even.  But  the  man  that  shall  be  unclean,  and 
shall  not  purify  himself,  that  soul  shall  be  cut  off  from 
among  the  congregation  :  because  he  hath  defiled  the  sanc- 
tuary of  the  Lord  ; — the  water  of  separation  hath  not 
been  sprinkled  upon  him  :  he  is  unclean." 

Nothing  can  be  clearer  than  that  this  service  was  divided 
into  two  parts.  The  first  performed  by  the  unclean  per- 
son himself.  He  was  to  wash  himself,  and  to  bathe  him- 
self thoroughly  in  water :  and  secondly,  a  clean  person,  it 
is  not  said  priest  or  Levite,  but  a  clean  person,  shall  sprin- 
kle on  the  unclean  the  water  of  separation.  Until  the 
very  moment  that  the  water  of  separation  is  sprinkled  upon 
him,  he  is  unclean.  He  may  wash  himself  times  without 
number,  in  any  imaginable  profusion  of  water,  all  goes  for 
nothing.  He  is  unclean  till  the  ashes  of  the  heifer  sprinkle 
his  flesh.  The  virtue  of  effectual  purification  resides  in 
them  only.  Let  us  examine  the  comparison  intended  by 
the  writer  of  the  Ecclesiasticus. 

"  A  man  who  fasteth  for  his  sins,  and  goeth  again  and 
doeth  the  same  : — who  will  hear  his  prayer  ?  or  what  doth 
his  humbling  profit  him  ?  So  he  who  has  been  baptized 
from  a  dead  body,  and  again  toucheth  it,  of  what  use  is  his 
washing  ?" 

XVIII.  The  word  "  washing"  must  mean  his  washing 
of  himself:  for  nobody  else  washed  him.  The  word  bap- 
tism cannot  mean  this  washing  ;  for  baptism  was  performed 
by  another  person,  a  clean  person ;  not  by  himself.  It 
therefore  is  not  the  same  action. 

The  words  baptism  and  washing  are  obviously  set  in 


Mode  Of  BAPTISM.  141 

Contradistinction,  expressing  the  different  parts  of  the  rite. 
A  man  was  not  clean  by  washing  himself.  Moses  takes 
special  care  to  repeat  three  or  four  times,  that  he  is  un- 
clean upon  whom  the  sprinkling  had  not  passed  on  the 
third  day,  as  well  as  on  the  seventh.  This  is  confirmed  by 
the  Apostle  Paul ;  Heb.  ix.  13 ;  who  calls  the  person  un- 
clean, that  was  not  yet  sprinkled  by  the  ashes  of  the 
heifer.  Now  the  comparison  employed  by  the  writer  of 
the  Ecclesiasticus  demands,  that  the  person  be  in  some 
sense  clean,  how  else  could  his  renewing  the  cause  of 
his  uncleanness  renew  his  unclean  state  ? — How  could  he 
be  compared  to  a  relapsed  penitent  ? 

It  is  obvious,  that  if  the  person  who  had  been  baptized 
on  the  third  day  should  on  the  fourth  day  again  touch  a 
dead  body,  he  would  not  be  clean  on  the  seventh  day,  how 
scrupulously  soever  he  might  wash  and  bathe  himself. 

This  is  confirmed  beyond  denial  by  the  language  in  the 
Epistle  to  the  Hebrews,  who  certainly  understood  the 
rituals  of  their  country.  There  were  divers  kinds  of  bap- 
tisms, says  the  Apostle  ;  Heb.  ix.  10  ;  and  he  specifies  two 
of  these  kinds — baptism  by  blood  ;  and  baptism  by  water. 
Of  these  he  selects  three  rites  :  and  what  is  beyond  mea- 
sure extraordinary  on  the  hypothesis  of  the  Baptists  ;  ALL 

THOSE    THREE    RITES    ARE    SPRINKLINGS. 

I  know  no  other  occasion  on  which  the  bloods  of  bulls 
and  of  goats  were  used  together,  as  they  were  combined  on 
the  great  day  of  Expiation.  What  were  the  direction^ 
for  that  day's  service  ?  Levit.  xvi.  14,  15  ; — "  Aaron 
shall  take  of  the  blood  of  the  bullock,  and  sprinkle  it 
with  his  finger  upon  the  mercy  seat  eastward  :  and  before 
the  mercy  seat  shall  he  sprinkle  of  the  blood  with  his 
finger  seven  times." 

"  Then  shall  he  kill  the  goat  of  the  sin-offering  that  is 
for  the  people,  and  bring  his  blood  within  the  vail,  and  do 
with  that  blood  as  he  did  with  the  blood  of  the  bullock, 
and  sprinkle  it  upon  the  mercy  seaf,  and  before  the  mercy 
seat." 

The  Apostle's  allusion  is  to  this  service ;  Heb.  ix.  6, 
14 ;  for  his  theme  is  the  Mosaic  Tabernacle.  He  says, 
"  the  priests  went  into  the  first  or  outer  tabernacle  daily  : 
but  into  the  second  apartment,  went  the  high  priest  alone 
once  every  year,  not  without  blood,  which  he  offered  for 
himself,  and  for  the  errors  of  the  people-^a  figure  for  the 


142  MODE    OF    BAPTi*H. 

time  then  present,  in  which  were  offered  gifts  and  sacrifices^ 
meats  and  drinks,  and  divers  kinds  of  baptisms : — the  blood 
of  bulls,  and  of  goats,  and  the  ashes  of  a  heifer  sprinkling 
the  unclean." 

There  is  nothing  in  the  Apostle's  discourse  to  which  it 
is  possible  to  refer  this  blood  of  bulls  and  of  goats,  except 
to  the  great  day  of  Expiation. 

There  is  no  action  to  which  those  sprinklings  of  blood, 
called  baptisms,  can  be  referred,  but  to  the  sprinklings  by 
Aaron 

Thus  the  writer  of  the  Ecclesiasticus  is  not  singular  in 
describing  the  action  of  sprinkling  under  the  term  baptism. 

XIX.  Now  we  are  prepared  to  understand  the  true  re- 
ferer^e  of  the  Apostle's  words:  Heb.  vi.  1,  2  ;  "Leaving 
first  principles,  let  us  go  on  unto  perfection :  not  laying 
again  the  foundation  of  the  doctiine  of  baptisms,  and  of 
laying  on  of  hands." 

"  The  doctrine  of  Jewish  baptisms,"  say  some  ; — but  the 
Baptists  would  not  choose  that  Jewish  baptism  should  be- 
come the  foundation  of  Christian  doctrine.  "  The  bap- 
tism by  water,  and  that  by  the  Holy  Ghost,"  say  most ; — 
but  this  cannot  be.  What  doctrine  was  connected  with  the 
gift  of  the  Holy  Ghost  ?  Was  this  gift  imparted  to  all  ? 
— to  women  ? — We  do  not  even  know  in  what  it  consisted : 
and  if  it  be  alluded  to  in  this  passage,  it  is  included  in  the 
subsequent  term  "  laying  on  of  hands,"  which  ceremony 
qjways  preceded  it.# 

But  the  baptisms  concerning  which,  doctrine  was  delivered 
to  converts  were  these ;  the  washing  of  the  person,  signi- 
fying death  unto  sin ;  and  the  pouring  of  water,  signifying 
consecration  unto  a  renewed  life.  These  lay  at  the  founda- 
tion of  Christianity.      They  were   first  principles  of  the 

*  Baptism  in  Abyssinia. — The  present  Abyssinian  method  of  bap- 
tism elucidates  the  subject  contained  in  the  phrase  "  the  doctrine  of 
baptisms" — for  in  what  does  the  baptism  of  the  Mussulman  Boy, 
narrated  by  Mr.  Salt,  p.  152,  essentially  differ,  from  the  ancient  mode 
of  Jewish  Baptism.  First,  the  person  rendered  unclean  by  touching 
the  dead  body  was  to  wash  and  bathe  himself,  thoroughly  in  water. 
Thus  the  convert  from  Mohammedism,  spoken  of  by  Mr.  Salt,  was 
"washed  all  over  very  carefully  in  a  large  bason  of  water."  Next, 
the  ritual  baptism  or  sprinkling  elsewhere  was  performed  by  a  clean 
person,  as  a  distinct  action,  yet  it  was  part  of  the  same  rite — so  the 
Abyssinian  youthful  candidate  was  baptized  from  another  font,  in  ano- 
ther place.     The  actions  were  distinct,  although  the  rite  was  ONE. 


MODE    OF    BAPTISM.  143 

doctrine  of  Christ.  These  it  was  necessary  to  learn  and 
to  practice  ;  but  it  was  injurious  to  rest  satisfied  only  with 
acquaintance  with  them.  Neither  is  it  possible,  unless 
the  plural  baptisms  here  mentioned  coalesced  into  one  rite, 
to  vindicate  the  accuracy  of  the  apostle,  who  says  Eph.  iv. 
5;  "  one  Lord,  one  Faith,  ONE  Baptism." 

Thus  John  the  Baptist  might  easily  baptize  a  thousand 
persons  in  succession  ;  "but  he  required  several  streams,  in 
which  many  might  be  bathing  themselves  or  others,  at  the 
same  time ;  to  whom  as  they  approached  him  he  adminis- 
tered Baptism  by  pouring. 

There  is  no  difficulty  in  admitting,  that  three  thousand 
persons  might  thus  be  added  to  the  Church  by  Baptism  in 
one  day :  since  those  who  administered  the  ritual  pouring 
had  no  occasion  to  engage  in  the  previous  washing. 

Respecting  the  interval  marked  by  Luke  between  the 
immersion  of  the  Eunuch  and  his  baptism  by  Philip,  Acts 
viii.  36-3S ;  it  has  been  stated  that  the  Syriac  and  Arabic 
versions  are  silent  on  this  particular.  I  answer,  Luke  cer- 
tainly "  knew  the  customary  separation  between  immer- 
sion and  baptism ;"  he  must  have  known  it,  or  he  must 
have  been  totally  ignorant  of  the  rite  of  baptism  on  account 
of  pollution  by  the  dead ;  which  from  the  frequency  of  its 
occurrence  was  impossible.  His  language,  marking  a 
separation  of  the  two  actions,  is  strictly  coincident  with 
that  established  custom.  What  is  there  extraordinary  or 
unnatural  in  it  ? 

Justin  Martyr,  describing  Baptism,  A.  D.  140,  says  :  "  I 
will  now  declare  to  you  after  what  manner  we  being  made 
anew  by  Christ,  have  dedicated  ourselves  to  God.  We 
bring  converts  to  some  place  where  there  u»  water,  and 
they  are  regenerated  by  the  same  way  of  regeneration  by 
which  we  were  regenerated  j  for  they  are  washed  with 
water  in  the  name  of  God  the  Father  and  Lord  of  all 
things,  and  of  our  Saviour  Jesus  Christ,  and  of  the  Holy 
Spirit."  The  same  Justin  also  says,  that  sprinkling  with 
Holy  Water  "  was  invented  by  Daemons,  in  imitation  of  the 
true  Baptism,  signified  by  the  prophets,  that  their  vota- 
ries, those  of  the  Daemons,  might  also  have  their  pre- 
tended purifications  by  water."  If  the  Heathen  sprink- 
lings imitated  the  true  Baptism,  then  the  true  Baptism 
included  sprinkling  ;  for  if  there  was  not  sprinkling,  there 
could  not  be  any  imitation. 


144  MODE   OF   BAPTISM . 

There  is  a  passage  in  the  Epistles  of  Cyprian  to  Mag-3 
nus,  Ep.  76,  A.  D.  250,  which  seems  to  turn  on  this  dis- 
tinction of  the  rite  into  two  parts.  A  difficulty  was  started, 
whether  a  .person,  who  being  sick  in  his  bed,  received 
baptism  by  sprinkling  or  by  pouring,  only,  ought  to  be 
considered  as  completely  baptized.  Cyprian  pleads,  that 
where  the  faith  was  complete,  this  baptism  also  was  com- 
plete ;  and  might  be  admitted  as  entire  and  valid.  He 
supports  his  opinion  by  reference  to  the  purifications  or 
baptismal  sprinklings,  under  the  Mosaic  law.  But  know- 
ing that  in  the  customary  mode  of  baptism,  the  ritual 
sprinkling  was  preceded  by  a  thorough  washing  of  the  per- 
son, he  adds ;  "  If  any  one  shall  think  that  they  are  not 
all  benefited,  who  have  been  only  besprinkled  with  the 
water  of  salvation,  without  previous  washing,  let  them  not 
be  imposed  on ;  and  if  they,  the  sick,  recover ;  let  them 
be  baptised,"  undergo  the  customary  washing.  But  if  they 
cannot  with  propriety  be  baptized  by  the  customary  wash- 
ing, because  that  always  preceded  ritual  sprinkling,  and 
never  followed  it,  as  having  been  already  sanctified  with 
the  ecclesiastical  baptism,  the  ritual  sprinkling,  why 
are  they  distressed  with  scruples  ? 

Unless  the  rite  were  divided  into  two  parts,  where  is 
the  possibility  of  any  person  supposing,  that  sanctification 
with  ecclesiastical  baptism  was  in  any  respect  imperfect  ? 
How  could  such  expect  to  render  perfect  what  they  had 
received,  by  any  addition  whatever,  unless  they  under- 
stood that  addition  to  be  a  part  of  the  same  identical  rite 
in  its  complete  state  ?  And  how  could  Cyprian  allow  a 
second  baptism,  who  well  knew  that  ONE  baptism  only 
was  enjoined  upon  believers  ? 

*  Anabaptism. — The  following  is  the  only  instance  I 

*  The  terms  Anabaptism  and  Anabaptists  are  considered  offen* 
sive  by  the  Baptist  Brethren.,  upon  the  principle  that  they  express 
the  unauthorized  repetition  of  the  Christian  ordinance;  which 
duplicate  ceremonial  they  denounce.  But  their  cardinal  dogma, 
that  the  administration  of  the  Lord's  institution  to  Infants  by  affu- 
sion is  not  commanded,  plainly  decides  the  controversy;  exclu- 
sive of  all  inquiry,  whether  they  or  the  Pcedobaptists  have  conformed 
to  the  divine  prescription.  Thus  having  determined  that  every 
other  exposition  of  Baptism  but  their  own  is  erroneous ;  they  bap- 
tize after  their  mode  all  those  whom  tHey  receive  to  their  commu- 
nion, without  any  reference  to  their  previous  discipleship ;  and 
thus  their  ritual  is  Anabaptism 


MODE    OF    BAPTISM.  145 

hate  found.  From  Cyprian's  observation  it  seems  not  to 
be  altogether  singular ;  and  probably  it  may  be  referred 
lo  his  time :  but  Correctors  are  mentioned  in  the  ensuing 
example  as  early  as  A.  D.  117.  If  Zoilus  were  a  public 
officer,  sent  purposely  into  Sicily  to  obstruct  the  progress 
of  Christianity,  it  may  account  for  his  wife,  a  zealous 
Christian,  being  sent  to  a  private  country  village  ;  and 
for  the  baptism  of  her  child,  performed  imperfectly,  cer- 
tainly not  registered  among  the  faithfuls,  in  such  conceal- 
ment. During  the  eighteen  months  of  the  child's  life,  the 
persecution  might  somewhat  remit,  at  least  so  far  as 
Zoilus  was  concerned,  who  appears  at  last  to  have  con- 
sented to  the  regular  baptism  of  the  infant,  at  the  earnest 
desire  of  his  wife  ;  and  who  also  solicited  that  dangerous 
favour  from  the  Christian  presbyter.  The  language  of 
the  original  is  very  awkward ;  but  the  general  sense  is 
obvious 

<l  Nila3  Florentinae  infanti  dulcissimae  atq.  lnnocen- 
tissimae  Fideli  Factae  Parens  conlocavit  quae  Pridie 
nonas  martias  ante  lucem  pagana  nata  Zoilo  corre.  mense 
Octavo  Decimo  et  vicesima  secunda  die  completis  Fi de- 
lis facta  Hora  noctis  octava  ultimum  Spiritum  agens 
supervixit  Horis  quatuor  ita  ut  consueta  repeteret  ac 
de  functa  Hyble  hora  diei  prima  Septimum  Kal  Octo- 
bris  cuius  occasum  cum  uterq.  Parens  omni  memento 
fleret  per  noctem  majestatis  vox  extitit  quae  defunctam 
lamentari  prohiberet  cuius  corpus  pro  foribus  Mart.  Xro- 
rum  cum  loculo  suo  per  presbiterum  Humatu  e  IIII.  non 
octobr. — Muratori ;   Sicilm  Inscriptionum. 

u  To  Nina  Florentina,  a  most  sweet  and  innocent  infant, 
made  a  faithful  by  her  parent,  placed  with  her  in  a 
country  seclusion.  She  was  born  the  first  of  the  nones 
of  March,  before  day-light,  daughter  of  Zoilus  the  Cor- 
rector: having  completed  eighteen  months  and  twenty- 
two  days,  she  was  again  made  a  faithful,  at  the  eighth 
hour  of  the  night,  at  the  last  extremity  of  life :  she  lived 
afterwards  but  four  hours :  the  rite  having  been  per- 
formed according  to  custom,  she  died  at  Hybla,  the  first 
13 


146  MODE    OF    BAPTISM. 

hour  of  the  day,  the  seventh  of  the  calends  of  October , 
on  which  disease  her  parents  wept  with  each  other  every 
moment  of  the  night :  open  lamentation  for  the  Chris- 
tian dead  being  prohibited  as  treason.  Her  corpse,  with 
its  coffin,  by  the  presbyters,  was  interred  in  the  bury- 
ing-place  of  the  Christian  martyrs ;  the  fourth  of  the 
nones  of  October." 

Ihis  case  is  precisely  that  supposed  by  the  Apostle, 
1  Cor.  vii.  14,  a  heathen  husband,  and  Christian  wife. 
Whose  creed  shall  the  child  follow,  Zoilus,  a  public  offi- 
cer must  comply  with  the  religion  of  his  country ;  his 
child  therefore  following  its  father,  must  be  dedicated  to 
idols  and  become  an  idolater.  Or  following  the  mother, 
may  it  be  dedicated  to  the  Trinity  ?  to  Jehovah  rather 
than  to  Jupiter  ?  It  must  be  to  either  one  or  the  other ; — 
It  is  either  unclean  or  holy.  The  Apostle  says ;  "  If 
either  parent  be  a  faithful,  the  child  is  holy."  Such  is 
the  Christian  practice.  I  shall  therefore  cause  it  to  be 
baptized,  said  the  mother. 

This  is  Tertullian's  view  of  the  Apostle's  direction — 
He  says ;  De  Anima ;  "  The  superstition  of  the  Romans 
place  the  foetus  in  the  womb  under  the  protection  of  the 
goddess  Alcmena ;  under  Partula,  who  presides  over  deli- 
very ;  under  Lucina,  who  brings  forth  children  to  the 
light.  At  the  birth,  Lucina  and  Diana  are  invoked,  and 
its  bodily  frame  is  consecrated  to  the  goddess  Statina. 
What  vows  to  avert  evil  from  its  head !  Its  hair  is  cut 
off  or  it  is  shaved  off  solemnly  ;  or  it  is  bound  up  as  an 
offering ;  or  it  is  sealed  up  as  devoted ;  to  comply  with 
a  national  custom ;  with  that  of  the  parentage ;  with 
public  or  private  devotion.  Not  a  birth  can  be  other- 
wise than  unclean  among  the  heathen.  Hinc  enhn  et 
Apostolus  ex  sanctificato  alterutro  sexu  sanctos  procreari 
ait.  Hence,  says  the  Apostle,  either  parent's  issue,  that 
parent  being  holy,  is  also  holy,  by  privilege  of  descent." 

That  these  two  ideas  were  included  in  the  rite  of  bap- 
tism as  late  as  Augustin's  days,  A.  D.  388,  is  evident  from 
the  different  opinions  which  then  were  held.  "  Some 
said,  they  are  baptized,  not  for  forgiveness  of  sin—  but  that 
they  may  be  made  heirs  of  the  kingdom  of  Heaven." — « 


MODE    OF    BAPTISM.  147 

*'  A  little  while  ago,  says  Augustin,  when  I  was  at  Car- 
thage, I  cursorily  heard  some  transient  discourse  of  some 
people  who  were  talking,  that  infants  are  not  baptized  for 
remission  of  sins  ;  but  they  were  baptized,  that  they  may 
be  sanctified  to  Christ."  This  he  thought  a  novelty  ;  and 
his  opinion,  that  original  sin  was  "remitted"  at  baptism, 
doubtless  prevailed  with  those  who  gradually  contracted 
the  entire  rite  into  immersion  only ;  while  those  who  deem- 
ed that  consecration  to  Christ,  he  should  have  said  to  the 
Trinity,  was  the  object  of  baptisn. .  contracted  the  whole 
rite  into  pouring  only.  He  is  not  far  from  right,  when  on 
a  different  branch  of  the  subject,  he  says — "  If  each  party 
would  grant  to  the  other  what  they  urge  of  truth,  they 
would  both  hold  the  whole  truth." 

Hence  it  is  clear,  that  the  Baptist  quotations  do  not  sup- 
port their  own  hypothesis — that  Bamw,  Bapto,  En$ana», 
Embapto,  and  Bartncr/xog,  Baptismos,  mean  exclusively, 
plunging  the  person  or  thing  into  and  under  water — for  the 
preceding  list  of  passages  adduced  by  themselves  furnish 
three  to  one  against  it ;  but  had  the  collection  been  extend- 
ed the  proportion  would  have  been  about  one  in  ten  for  the 
sense  of  plunging,  and  nine  out  of  ten  against  it,  in  the 
other  senses  which  appertain  to  the  generic  term. 

The  fact  appears  to  be  this.  The  population  of  the 
countries  had  embraced  the  faith  of  Christ  so  very  gene- 
rally, that  converts  from  heathenism  becoming  unusual, 
the  rite  proper  to  them  gradually  lost  its  application ;  and 
thus,  "  the  death  unto  sin,"  Idolatry,  &c,  no  longer  pos- 
sessing any  reference  to  infants  born  of  Christian  parents, 
its  ritual  representative,  immersion,  declined  into  oblivion ; 
while  pouring,  as  the  sign  of  "  newness  of  life  "  or  conse- 
cration to  the  Trinity,  was  continued ;  such  consecration 
being  the  intention  of  parents  on  behalf  of  their  infants. 

Thus  we  have  traced  the  two  branches  of  Baptism,  from 
the  Mosaic  institution-  of  ceremonial  cleansing  from  pollu- 
tion by  a  dead  body,  which  consisted  of  washing  and 
sprinkling.  It  is  so  divided  by  the  writer  of  the  Eclesias- 
ticus.  It  was  practised  as  a  double  rite  by  John  in  his 
Baptism.  Christian  Baptism  is  described  as  a  double  rite 
by  the  Apostle  Peter — by  the  Apostle  Paul,  frequently ; 
who  also  expressly  calls  the  sprinkling  part  of  the  Mosaic 
ritp,  baptism.  It  was  understood  to  be  double  by  Luke. 
It  is  described  as  double  by  Justin  Martyr.     It  is  so  repre- 


148  MODE    OP    BAPTISM. 

sented  in  all  the  ancient  pictures  known,  from  the  second 
to  the  fifth  century.  We  find  it  alluded  to  by  Cyprian 
and  b}^  Augustin,  in  terms  implying  the  same  division  % 
and  it  is  still  practised  in  the  same  division  by  the  Abys- 
sinians  who  received  it  from  the  church  at  Alexandria, 
A.  D.  313. 

The  Church  at  Alexandria,  originally  planted  by  Mark 
the  Evangelist,  consisted  of  Hebrew  Christians ;  whose 
national  manners  might  easily  be  preserved  in  a  country, 
of  which  Mr.  Salt  says :  "  The  reader  conversant  in  Scrip- 
ture, cannot  fail  to  remark  the  general  resemblance  exist- 
ing throughout  between  the  manners  of  this  people,  the 
Abyssinians,  and  those  of  the  Jews  previously  to  the  reign 
of  Solomon  ;  at  which  period,  the  connections  entered  into 
by  the  latter  with  foreign  princes,  and  the  luxuries  conse- 
quently introduced,  seem  in  a  great  measure  to  have  al- 
tered the  Jewish  character.  I  was  so  much  struck  with 
the  similarity  between  the  two  nations,  during  my  stay  in 
Abyssinia,  that  I  could  not  help  fancying  at  times  that  I 
was  dwelling  among  the  Israelites ;  and  that  I  had  fallen 
back  some  thousand  years,  upon  a  period  when  the  king 
himself  was  a  shepherd,  and  the  princes  of  the  land  went 
out  riding  on  mules,  with  spears  and  slings  to  combat 
against  the  Philistines." 

I  have  often  pitied  that  ill-judged  zeal  by  which.  Chris- 
tianity has  been  set  in  opposition  to  the  religion  of  the 
Jews.  Our  Lord  declares  that  "  he  came  to  fulfil  the 
law  and  the  prophets ; "  and  that  heaven  and  earth  were 
not  more  fixed  and  permanent  than  the  Divine  Institutions 
of  ancient  times.  He  was  rather  a  reformer  than  an  insti- 
tutor  ;  for  he  perfected  what  he  found  existing. 

A  parable  was  a  Jewish  mode  of  teaching  : — Who  taught 
by  parables,  equal  to  Jesus  Christ  ?  What  is  the  most 
distinguished  and  appropriate  rite  of  his  religion,  but  a 
service  grafted  on  the  passover  customs  among  the  Jews 
of  his  day  ?  It  was  not  ordained  by  Moses,  that  a  part  of 
the  bread  they  had  used  in  the  passover  should  be  the  last 
thing  they  ate,  after  that  supper ;  yet  this  our  Lord  took 
and  converted  into  a  memorial  of  his  body.  The  "  cup 
of  blessing "  has  no  authority  whatever  from  the  original 
institution,  yet  our  Lord  found  it  in  use  and  adopted  it 
as  a  memorial  of  his  blood : — and  taken  together,  these 
elements  form   one  commemoration   of  his   death.     We 


MOrE    OF    BAPTISM.  149 

therefore  infer  that,  whatever  rite  Jesus  appointed  as  the 
ordinance  of  admission  into  the  community  of  his  follow- 
ers, he  would  also  adopt  from  some  service  already  ex- 
isting, and  some  token  familiar  among  the  people  of  his 
nation.  A  ceremony  for  the  first  time  heard  of  would 
have  surprised  and  shocked  them.  It  would  have  acted 
as  a  prohibition  on  the  minds  of  a  people  so  remarkably 
and  obstinately  tenacious  of  established  customs  and  no- 
tions. 

XXI.  "  Divers  baptisms"  existed  under  the  law;  and 
we  have  every  reason  to  believe,  that  the  admission  of 
proselytes  into  the  profession  of  Judaism  was  really  and 
truly  marked  by  a  washing  with  water,  in  a  ritual  and 
ceremonial  manner.  Maimonides  is  perfectly  correct, 
when  he  says :  "  in  all  ages  when  a  Heathen,  or  stranger 
by  nation,  was  willing  to  enter  into  the  covenant  of  Israel, 
and  gather  himself  under  the  wings  of  the  Majesty  of  God, 
and  take  upon  himself  the  yoke  of  the  law — he  must  be  cir- 
cumcised, and  baptized,  and  bring  a  sacrifice;  or  if  the 
party  were  a  woman,  then  she  must  be  baptized,  and  bring 
a  sacrifice.'''1  He  adds,  "  at  the  present  time,  when  the  tem- 
ple being  destroyed,  there  is  no  sacrificing,  a  stranger  must 
be  circumcised  and  baptized." 

The  more  strict  among  the  Jews  described  this  cere- 
mony as  a  death  in  a  religious  sense ;  and  deemed  the 
past  life  of  the  party  to  be  as  distinct  from  his  ensuing  life, 
as  the  lives  of  two  separate  persons  could  be  They  even 
showed  their  conviction  of  his  hot  being  the  same  person, 
by  allowing  him  to  marry  among  his  former  relatives, 
within  the  degrees  of  kin  prohibited  by  the  law.  They 
gave  rules  for  the  performance  of  this  initiatory  rite ;  and 
caused  it  to  be  strictly  and  thoroughly  performed,  by 
washing  the  person  all  over,  in  a  bath  or  other  sufficient 
quantity  of  water ;  not  less  than  a  certain  number  of  gal- 
lons. This  was  not  baptism,  correctly  speaking ;  for  bap- 
tism, being  a  Greek  term,  could  not  be  adopted  by  the 
Jews  to  express  a  religious  ceremony  practised  long  be- 
fore the  Greek  became  the  prevailing  language  of 'the 
East.  It  was  ii**ato,  tabilah,  what  the  lxx.  adopted  the 
Greek  word  baptize  to  express  ;  but  that  was  prior  to  the 
days  of  John  and  Jesus.  This  washing  I  call  immersion  : 
■ — and  its  signification  was  Death. 

XXII.  Was    such    washing,   or    immersion,    continued 

13* 


150  MODE    OF    BAPTISM. 

in  the  administration  of  John's  baptism? — I  apprehend 
it  was. 

Was  such  immersion  the  whole  of  John's  baptism  ?    No. 

Was  immersion  of  the  like  kind  continued  among  the 
primitive  Christians  ?  Many  expressions  in  the  New- 
Testament  have  a  clear  and  unimpeachable  reference  to 
that  preparatory  rite. 

The  Apostle  describes  the  Corinthians,  1  Cor.  vi.  11, 
as  being  washed  and  sanctified. 

Having  our  bodies  washed  with  pure  water,  Heb.  x. 
22  :  let  us  hold  fast  the  profession  of  our  faith. 

Christ  sanctified  and  cleansed  the  church,  Eph.  v.  25, 
by  the  washing  of  water. 

He  saved  us  by  the  washing  of  regeneration,  Titus  iii. 
5,  and  the  renewing  of  the  Holy  Ghost. 

Does  the  term  baptism  ever  occur  to  express  these 
washings?  Not  that  I  can  discover.  The  nearest  ap- 
pioach  I  know  of  is  that  by  the  Apostle  Peter.  Baptism 
doth  now  save  us,  not  the  putting  away  the  filth  of  the  flesh; 
1  Pet.  iii.  21,  but  the  stipulation  of  a  good  conscience  to- 
ward God. 

The  Apostle  evidently  divides  the  rite  into  two  distinct 
and  contrasted  parts  ;  the  first  of  which,  washing,  he  says, 
has  no  consequence  salutary  to  the  party  on  whom  it  is 
performed ;  but  the  second,  an  engagement  to  maintain  a 
conscience  void  of  offence  toward  God,  is  salutary  to  a 
person  of  whose  solemn  profession  it  forms  a  part.  This 
"  stipulation  of  a  good  conscience  toward  God  "  is  of  the 
essence  of  baptism;  previous  washing  or  immersion,  or 
"  putting  away  the  filth  of  the  flesh  "  is  not ;  for  if  it  were 
it  would  have  had  some  salutary  consequence.  At  what 
period  of  the  administration  of  the  rite  was  this  stipulation 
made  ?  Always  after  washing ;  according  to  the  order 
in  which  the  Apostle  Peter  places  it. 

John  Baptist,  being  the  son  of  a  priest,  perfectly  knew 
what  were  the  establihsed  rites  and  ceremonies  of  religious 
washing ;  but  not  content  with  these,  he  added,  both  by 
word  and  deed,  to  what  was  customary  among  his  people 
and  nation. 

Matt.  iii.  8  ;  He  baptized  unto  repentance.  He  stipula- 
ted with  the  Pharisees  that  they  should  bring  forth  fruits 
meet  for  repentance. 

Luke  iii.  11.     He  stipulated  witL.  the  people,  for  be- 


MODE    OF    BAPTISM.  151 

nevolence  and  charity ;  with  the  publicans,  for  equity 
and  moderation ;  and  with  the  soldiers,  for  mildness  and 
content. 

These  additions  were  the  tenoi  of  his  admonitions  at 
the  time  of  his  baptismal  administrations.  But  he  did 
something  more  in  action,  something  bearing  a  precise  re- 
semblance to  the  pouring  out  of  the  Holy  Ghost,  although 
performed  with  water ;  and  on  this  account  he  assimilates 
his  own  baptism  to  that  by  the  Holy  Ghost  even  while 
he  acknowledged  its  inferiority ;  saying,  "  I  am  come  bap- 
tizing with  water  in  order  to  manifest  him  to  Israel.  I 
saw  the  Spirit  descending  and  remaining  on  him  ;  this  is 
he  who  baptizeth — not  with  water,  but  with  divine  and 
ineffable  baptism — with  the  Holy  Ghost.  This  is  the  Son 
of  God ! » 

When  the  Pharisees  asked  John,  "  Why  baptizest  thou  ?" 
they  did  not  mean  to  ask  him  "  why  washest  thou  ?"  That 
is  not  the  term  they  use.  As  a  priest  he  had  authority  to 
wash,  like  other  priests  of  his  nation.  When  our  Lord 
asked  the  Jews  ;  "  Was  the  baptism  of  John  from  Heaven 
or  of  men  r"  they  could  have  found  no  embarrassment  in 
answering  "  from  men  ;"  had  the  customary  washing  only 
been  in  question.  The  difficulty  lay  in  admitting  that 
John  practised  this  additional  rite,  baptism,  by  revelation 
from  Heaven,  for  the  express  purpose  of  manifesting  the 
Messiah  ;  yet  when  he  was  manifested  by  John,  the  Rulers 
of  the  Jews  persisted  in  denying  his  mission.  This  only 
was  the  point  at  issue,  concerning  which  Jesus  could  have 
replied,  as  they  foresaw  ;  "  Why  did  ye  not  believe  him  ?" 
This  baptism  then  was  strictly  and  properly  from  Heaven. 
The  previous  washing,  though  a  ceremonial  purification, 
was  traditional ;  hence,  the  Jews  answered  in  a  dubious 
phraseology,  but  without  violating  truth,  that  they  could 
not  determine  whence  John's  baptism  originated.  By  this 
they  avoided  inflaming  the  people,  and  eluded  the  point 
of  the  question. 

XXIII.  Does  the  New  Testament  afford  any  instance 
of  Baptism  separate  from  immersion  ?  Examine,  as  a 
subsequent  act,  the  instance  of  Philip  and  the  Eunuch  ? 
Philip,  in  company  with  the  Eunuch,  "  came  to  water,  and 
he  commanded  the  chariot  to  stand  still ;  and  they  went 
down  both  into  the  water,  here  is  immersion,  and  he  bap- 
tized him  j"  here  is  baptism. 


152  MODE    OF    BAPTISM, 

XXIII.  It  might  be  said,  taking  the  text  for  correct,  that 
baptism  was  distinct  from  immersion,  because  it  followed 
it ;  for  the  writer  does  not  say,  "  they  went  down  into  the 
water,  that  he  might  baptize  him,"  but — "  and  he  baptized 
him."  But  what  are  the  real  facts  of  the  case  ?  In  order 
to  preserve  what  he  knew  to  be  the  customary  separation 
between  immersion  and  baptism,  the  Sacred  Writer  inserts 
a  whole  sentence,  in  itself  perfectly  unnecessary,  and  clog- 
ging the  progress  of  the  story,  in  the  very  middle  and 
height  of  the  sacrament.  It  conveys  no  additional  infor- 
mation, but  it  marks  a  pause.  It  distinguishes  the  two 
parts  of  the  service — "  the  putting  away  the  filth  of  the 
flesh,"  from  "  the  stipulation  of  a  good  conscience  towards 
God."  Luke  even  takes  pains  to  produce  this  effect: 
"  And  they  went  down  both  into  the  water,  both  Philip 
and  the  Eunuch  ;  and  he,  Philip,  baptized  him,  the 
Eunuch;  and  when  they  were  come  up,"  &c.  We  knew 
both  Philip  and  the  Eunuch,  from  the  former  part  of  the 
history ;  but  the  insertion  of  this  description  of  the  parties, 
has  the  effect  of  separating  the  foregoing  from  the  follow- 
ing sentence  ;  and  consequently  of  separating  the  fore- 
going from  the  following  action,  which  is  the  only  assign- 
able purpose  of  the  writer  for  there  inserting  it.  Nor  is 
this  the  only  peculiarity  in  the  story.  No  other  passage 
can  be  adduced  in  which  the  person  administering  baptism 
went  himself  down  into  the  "water.  John  Baptist  did  not. 
Who  did  ?  This  then  is  an  exception  to  the  general  prac- 
tice ;  and  this  took  place  in  a  country  almost  or  wholly 
desert ;  where  no  convenience  of  any  kind  could  be  com- 
manded ;  and  those  exceptions  recommended  the  instance 
for  insertion. 

The  Eunuch,  says  Church  History,  carried  the  Gospel 
into  Ethiopia.  Are  there  any  remains  of  this  separation 
between  immersion  and  baptism,  extant  in  Ethiopia  at  this 
day  ?  There  certainly  are.  The  Abyssinian  records 
affirm,  that  Queen  Candace  had  a  palace  at  Axum  ;  where 
those  rites  are  now  practised.  Let  us  contemplate  the 
rite  as  described  by  an  observant  British  traveller,  lately 
returned  thence. 

Mr.  Salt,  thus  describes  the  full  ceremony  of  Baptism, 
as  practised  in  Abyssinia. 

XXIV.  Baptism  of  a  Mussulman  boy. — This  cere- 
mony took  place  at  day-break ;  an  early  hour  being  con- 


MODE    OF    BAPTISM.  153 

sidered  requisite,  on  account  of  the  subsequent  celebration 
of  the  communion -which  can  only  be  administered  fasting. 
"  On  reaching  the  church  we  found  the  head  priest, 
Abou  Barea,  with  about  twenty  priests  of  inferior  order, 
waiting  in  a  small  area  about  thirty  yards  from  the  spot ; 
some  of  them  were  engaged  in  chaunting  psalms,  while  the 
rest  were  busy  in  preparing  the  water,  and  making  other 
necessary  arrangements  for  the  occasion.  At  sun-rise, 
every  thing  being  ready,  an  attendant  was  sent  round  from 
the  high  priest,  to  point  out  to  each  person  concerned,  the 
part  which  he  was  to  take  in  the  ceremony.  The 
officiating  priest  was  habited  in  white  flowing  robes,  with 
a  tiara  or  silver-mounted  cap  on  his  head,  and  he  car- 
ried a  censer  with  burning  incense  in  his  right  hand.  A 
second  of  equal  rank  was  dressed  in  similar  robes,  sup- 
porting a  large  golden  cross,  while  a  third  held  in  his  hand 
a  small  phial  containing  a  quantity  of  mehon,  or  conse- 
crated oil,  which  is  furnished  to  the  church  of  Abyssinia 
by  the  patriarch  of  Alexandria.  The  attendant  priests 
stood  round  in  the  form  of  a  semicircle,  the  boy  being 
placed  in  the  centre,  and  our  party  ranged  in  front.  After 
a  few  minutes  interval  employed  in  singing  psalms,  some 
of  the  priests  took  the  boy,  and  icashed  him  all  over  very 
carefully  in  a  large  bason  of  water.  While  this  was 
passing  a  smaller  font  called  me-te-mak,  which  is  always 
kept  outside  of  the  churches,  owing  to  an  unbaptized  per- 
son not  being  permitted  to  enter  the  church,  was  placed 
in  the  middle  of  the  area  filled  with  water,  which  the 
priest  consecrated  by  prayer,  waving  the  incense  repeated- 
ly over  it,  and  dropping  into  it  a  portion  of  the  meiron  in 
the  shape  of  a  cross.  The  boy  was  then  brought  back, 
dripping  from  head  to  foot,  and  again  placed  naked  and 
upright  in  the  centre  :  and  was  required  to  renounce  "  the 
devil  and  all  his.  works,"  which  was  performed  by  his  re- 
peating a  given  formula  four  separate  times,  turning  each 
time  towards  a  different  point  of  the  compass.  I  named 
the  child  George,  when  I  was  requested  to  say  the  Belief 
and  the  Lord's  Prayer,  and  to  make  much  the  same  pro- 
mises as  those  required  by  the  Established  Church  of 
England.  The  head  priest  afterwards  laid  hold  of  the 
boy,  dipping  his  own  hand  into  the  water,  and  crossed 
him  over  the  forehead,  pronouncing  at  the  same  moment 
•*-"  George,   I  BAPTIZE    thee  ;    in    the  name   of  the 


154  MODE    OF    BAPTISM. 

Father,  Son,  and  Holy  Ghost."  The  whole  company 
then  knelt  dowL,  and  joined  in  reciting  the  Lord's  Prayer. 

"  Here  the  ordinary  ceremony  of  baptism  concludes  ; 
but  as  the  boy  had  been  a  Mussulman,  he  was  crossed 
with  the  consecrated  oil  over  every  joint  of  his  body. 
After  this,  he  was  wrapped  in  a  clean  white  linen  cloth, 
and  placed  for  a  moment  in  my  arms,  the  priests  telling 
me,  that  "  I  must  henceforth  consider  him  verily  as  my 
Son."  The  high  priest  did  not  take  any  active  part  in 
this  ceremony,  but  the  whole  was  conducted  with  great 
decorum  and  a  due  degree  of  solemnity.  The  boy  after- 
wards, according  to  the  custom  of  most  of  the  Eastern 
churches,  was  admitted  to  partake  of  the  holy  com- 
munion. 

On  the  subject  of  the  white  linen  cloth,  Mr.  Salt  adds  ; 
"  This  is  a  very  ancient  part  of  the  ceremony,  as  appears 
from  the  testimony  of  many  of  the  Fathers  collected  by 
Casalius. — "  Puellus  infans  mutatione  vestis  sensu  externo 
festum  colit,  quandoquidem  interiori  animi  sensu  nondum 
potest,"  &c.  De  veteribus  sacris  Christianorum  ritibus, 
auctore  Johannis  Bapt.  Casalius  Romanus.  The  same 
author  says,  on  the  reception  of  the  eucharist,  by  the 
newly  baptized — "  Ritum  Eucharistiss  suscipiendse  post 
Baptismum  non  solum  adultis,  verum  etiam  infantibus 
fuisse  communem." 

Here  we  have  a  clear  and  incontestable  distinction  and 
separation  preserved  between  immersion  and  baptism :  for 
had  it  so  happened,  that  this  boy  had  changed  his  mind  in 
the  interval  between  coming  from  one  place,  "  dripping 
wet  from  head  to  foot,"  and  reaching  the  other  place,  about 
"  thirty  yards"  distant,  where  baptism  was  performed,  it  is 
evident  beyond  all  denial,  that  he  would  have  suffered  im- 
mersion ;  but  he  would  not  have  been  baptized. 

The  Abyssinian  church  derived  its  rites  with  its  conver- 
sion, from  Egypt,  A.  D.  313  ;  and  those  conversant  with 
the  subject,  will  readily  recognize  in  Mr.  Salt's  description, 
the  baptism  of  a  heathen,  as  performed  in  Egypt,  in  the 
second  century,  by  Origen,  or  the  other  preachers. 

Here  is  no  necessity  for  tanks  and  cisterns,  and  reser- 
voirs of  water.  Those  priests  could  have  immersed  in 
rivers  or  lakes,  had  they  so  pleased :  but  they  had  been 
accustomed  to  use  "great  basons  of  water,"  from  their 
forefathers,  and  th^se  they  stil.  retain. 


MODE    OF    BAPTISM.  155 

XXV  This  Abyssinian  baptism  not  only  strongly  recalls 
the  second  century  of  the  Christian  Church  ;  but  it  affords 
a  memorable  instance  of  the  extreme  impropriety  of  an- 
nexing to  the  rite  of  Gospel  Baptism,  observances  founded 
on  the  literal  acceptation  of  metaphorical  passages  of 
Scripture. 

The  introduction  of  oil  and  anointing  into  the  office  of 
Baptism  is  of  extreme  antiquity  in  the  church,  and  pas- 
sages of  Scripture  may  be  adduced  in  its  favour  ;  for  was 
not  Jesus  Christ  anointed  at  his  Baptism  ?  And  why  should 
not  believers  be  anointed  also  ?  "  whose  duty  it  is  to  be 
conformed  in  all  things  to  their  Head."  It  is  also  of 
almost  universal  usage,  where  oil  is  the  product  of  the 
country ;  and  some  churches  anoint  before  immersion  as 
well  as  after  it. 

Scripture  authority  may  also  be  pleaded  for  the  "  clean 
white  linen  cloth,"  used  as  a  garment ;  for  are  we  not 
commanded  to  "  put  off  the  Old  Man  with  his  deeds," 
Eph.  iv.  24  ;  which  was  done  in  the  previous  washing,  and 
to  put  on  the  New  Man  ?  to  put  on  Jesus  Christ  ?  Rom. 
xiii.  14;  as  signified  by  this  white  robe.  Anciently  also, 
the  first  food  taken  by  the  person  baptized  was  milk  and 
honey;  for,  does  not  Scripture  say,  Isaiah  vii.  15;  the 
Messiah  shall  eat  "  thick  milk,  the  Eastern  butter,  and 
honey,  that  he  may  know  to  reftise  the  evil  and  choose  the 
good."  Can  we  then  too  closely  imitate  actions  attributed 
to  Jesus  Christ  ?  You  see  the  consequences  of  adopting 
into  the  administration  of  a  Christian  ordinance,  customs 
grounded  on  metaphorical  expressions  of  Scripture  ;  do 
they  furnish  valid  arguments  for  the  practice  ?  The  sacra- 
ment of  Baptism  does  not  rest  on  such  supports ;  neither 
is  it  improved  by  the  adoption  of  such  similitudes. 

There  is  another  view  of  this  administration  under  which 
it  answers  punctually  to  the  expressions  used  in  Scripture 
in  reference  to  Baptism. 

Reflect  on  the  following  five  questions. 

Did  they  exhort  you  to  "  Arise,  and  wash  away  thy 
sins,  calling  on  the  name  of  the  Lord?"  Acts  xxii.  16. 
-Ye*. 

Did  they  lead  you  to  the  washing  of  regeneration, 
Titus  ii!  5 ;  and  putting  away  the  filth  of  the  flesh, 
Heb.  x   22 :  1   ?eter  iii.  21  ;  by  having  your  body  washed 


156  MODE    OF    BAPTISM. 

with  pure  water ? — Yes;   they  washed  me  all  cver  very 

CAREFULLY. 

Were  you  buried  with  Christ  in  baptism;  planted  with 
him;  crucified  with  him;  baptized  into  his  death,  Rom. 
vi.  3-6 ;  immersion  in  "  the  great  bason  of  water,"  im- 
porting all  these  ? —  Yes. 

Is  immersion  always  practised  at  baptism  ? — Is  it  es- 
teemed essential  to  the  ordinance  ? — Yes. 

You  were  "  dripping  wet  from  head  to  foot,"  after 
your  immersion ;  and  do  you  affirm  that  this  is  the  regu- 
lar and  established  administration  of  the  ordinance  in  the 
Abyssinian  church? — Yes;  immersion  has  been  the  con- 
tinued practice  for  more  than  FIFTEEN  HUNDRED 
YEARS. 

Thus  the  practice  of  Baptism  in  Abyssinia  affords  no- 
thing short  of  an  absolute  demonstration  ! 

Immersion  was  an  introductory  observance. — BAPTISM 
was  administered  in  a  different  place,  by  a  different  per- 
son, from  a  different  font,  with  a.different  water,  requiring 
a  different  action,  under  a  different  form  of  words.  The 
actions  were  entirely  different  ;  though  they  formed 
nominally  one  ceremony,  called  Christian  Baptism. 

These  questions  have  been  formed  in  reference  to  the 
rite  importing  death  only:  but  the  inference  is  certain 
that  the  Abyssinian  boy  commenced  a  renovated  LIFE ; 
and  was  known  by  his  new  name  GEORGE ;  as  a  sub- 
stitute for  his  Mohammedan  appellation,  or  name  previ- 
ous to  his  symbolical  death. 

XXVI.  What  light  this  throws  on  the  story  of  baptism 
conferred  on  Cornelius  !  Acts  x.  xi.  xv.  That  every  Ro- 
man family  had  such  a  "  great  bason  of  water,"  or  what 
was  much  the  same,  is  notorious.  Cornelius,  as  a  Ro- 
man, could  not  be  without  one ;  and  what  answers  the 
purpose  of  the  church  at  Chelicut,  where  baptism  is  ex- 
pected to  be  performed  as  a  Christian  rite,  might  well  an- 
swer the  purpose  in  the  house  of  a  Roman  officer,  who 
had  not  the  most  distant  idea  of  baptism.  Is  it  asked,  did 
other  churches  practice  baptism  in  similar  "  basons  ?  "— 
The  proofs  of  it  are  extant  to  this  day.  Several  of  these 
u  great  basons "  are  still  preserved  in  Italy ;  and  some  in 
France.  Unless  they  have  been  destroyed  during  the 
French  revolution,  they  may  be  seen  at  St.  Denis,  five 
miles  from  Paris. 


MODE    OF    BAPTISM.  157 

The  history  of  the  baptism  of  Cornelius  leads  to  further 
important  consequences :  for  if  I  were  asked  to  produce 
an  instance  of  baptism  conferred  without  previous  immer- 
sion, this  is  that  instance. 

XXVII.  Acts  x.  14,  44.  It  is  remarkable  in  this  his- 
tory, that  Peter  uses  two  words  to  describe  the  natural 
condition  of  food :  unwashed  and  uucleansed.  The  first 
certainly  signifies  unwashed  in  the  instance  of  hands  not 
immersed  before  dinner :  the  second  signifies  a  ritual,  cere- 
monial, or  religious  cleansing :  and  is  by  far  the  stronger 
term.  The  answer  to  Peter  therefore  is — u  What  God 
hath  ritually,  ceremonially,  or  religiously  cleansed,  in  the 
strongest  and  highest  degree,  that  call  Rot  thou  unwashen, 
in  the  lower  and  weaker  degree."  This  was  done  thrice. 
Now  taking  this  in  reference  to  Cornelius,  did  not  the  de- 
scent and  pouring  out  of  the  Holy  Ghost  on  that  good  man 
announce  his  ritual  or  religious  cleansing  though  a  hea- 
then, in  the  strongest  possible  degree  ?  What  necessity 
after  this  unequivocal,  sublime  and  Divine  token  of  a  puri- 
fied and  accepted  person,  could  there  be  for  the  entire 
ivashing  of  his  body  in  water,  his  immersion  ?  That  might 
have  been  indispensable  for  his  regular  admission  into  the 
Jewish  community :  not  so  into  the  Christian  church. 
Having  received  the  greater  purification,  the  higher  degree 
of  celestial  cleansing,  why  impose  the  lesser,  the  carnal 
and  beggarly  elements  of  this  world  ?  It  would  be  degra- 
ding the  baptism  by  the  Holy  Ghost  below  the  preparation 
for  the  humble  baptism  administered  by  John.     This  is 

IMPOSSIBLE  ! 

The  answer  of  Peter  when  challenged  on  the  subject, 
coincides  perfectly  with  this  representation  : — Acts  xi.  15 
"  As  I  began  to  speak,  the  Holy  Ghost  fell  on  them,  as  on 
us  at  the  beginning.  Then  remembered  I  the  word  of  the 
Lord,  how  that  he  said,  John  indeed  baptized  with  water ; 
but  ye  shall  be  baptized  with  the  Holy  Ghost.  Foras- 
much, then,  as  God  gave  to  them  the  like  gift,  baptism 
by  the  Holy  Ghost,  as  he  did  to  us  who  believed  on  the 
Lord  Jesus  Christ, — what  was  I,  that  I  could  with- 
stand god  ? " 

Nevertheless  it  being  proper  that  each  convert  should 
personally  make  a  clear  and  distinct  profession  of  his  faith 
in  Christ  and  of  his  future  adherence  to  him,  should  be 
openly  consecrated  to  his  service,  and  this  being  the  regu- 


158  :.IODE    OF    BAPTISM. 

lar  intention  of  Christian  baptism ;  the  Apostle  directed 
that  those  highly  favoured  persons  should  have  that  op- 
portunity, before  proper  witnesses  ;  for  his  justification, 
and  for  their  own  satisfaction.  "  He  commanded  them  to 
be  baptized  in  the  name  of  the  Lord." 

Such  was  the  authority  of  Petor  for  departing  from  the 
3trict  rules  of  the  Judaico-Christian  church  ;  and  such  the 
circumstances  under  which  the  first  fruits  of  the  Gentiles 
were  dedicated  to  Christ ;  and  by  which  those  who  called 
Peter  to  account  were  put  to  silence. 

There  is  another  history  of  which  the  same  view  may 
be  taken  :  that  of  the  brethren  who  had  been  baptized  with 
John's  baptism  only ;  Acts  xix.  3.  Having  been  immers- 
ed previous  to  their  reception  of  that  rite,  under  Paul's 
direction,  they  were  baptized  in  the  name  of  the  Lord 
Jesus,  as  a  proper  opportunity  of  explicitly  acknowledg- 
ing him  as  their  head  and  sovereign  ;  an  opportunity  that 
they  had  not  at  the  time  when  they  received  baptism 
from  John. 

The  advice  of  the  Apostle  to  the  people  of  Judea  at  the 
feast  of  Pentecost,  Acts  ii.  38,  agrees  with  this  ;  they  had 
been  baptized  with  John's  baptism,  Peter  therefore  coun- 
sels them,  to  make  an  explicit  avowal  of  the  name  of  Je- 
sus Christ  in  baptism. 

Thus  we  have  made  some  progress  towards  explaining 
that  difficult  expii  *sion,  "  baptism  in  the  name  of  Jesus." 
Those  people  had  already  religiously  recognized  the  God 
of  the  Jews,  in  the  rite  of  baptism,;  to  which  they  now 
added  a  recognition  of  the  Lord  Jesus.  These  are  all  the 
places  where  this  phrase  occurs. 

BAPTISM  OF  PERSONS  NAKED. 

The  immediate  subject  is  the  mode.  Without  fear  of 
contradiction  I  affirm,  that  Christian  Baptism  was  pour- 
ing ;  and  moreover,  the  convert  was  naked  !  If  any  per- 
son object — "  Why,  would  you  have  us ? "     The 

question  is  not  what  any  man  would  have  ?  but  this  is  the 
simple  inquiry — "  In  what  state  did  the  primitive  Christians 
receive  baptism?''1     The  answer  must  be,  "  naked." 

The  Baptist  principles  demand  the  most  scrupulous  ad- 
herence to  the  original  form  of  this  "  positive  institution," 
for  "jpsithe  precepts  admit  of  no  degrees,  no   supple- 


MODE    OF    BAPTISM  159 

ments,  and  no  commutation.  It  is  the  will  of  God,  for  the 
trial  of  our  obedience  ;  nor  will  he  allow  us  to  inquire 
why?  or  how?  Compliance  must  be  so,  and  no  more, 
and  no  less,  and  no  otherwise.  What  we  call  little 
things,  trifling  deviations,  are  the  pins  and  screws  which 
hold  the  sacred  tabernacle  together :  take  these  away,  the 
whole  edifice  falls.  The  same  rash  hand  that  makes  one 
alteration  may  make  twenty ;  if  in  small  things,  why  not 
in  greater  ?  till  at  length  the  foundation  is  destroyed ; 
Christianity  is  superseded  ;  Superstition  takes  its  place  ; 
and  all  is  death,  desolation,  and  darkness." — Booth's  Peedo- 
baptism  Examined.  Vol.  I. 

This  conclusion  the  Baptist  objector  foresaw.  "  The  pri- 
mitive Christians  baptized  naked;  we  baptize  clothed." 
But  whence  was  derived  the  authority  for  this  change  ? 
Do  you  know  what  is  proper,  better  than  the  institutor  of 
the  rite  ?  Do  you  undertake  to  correct  the  institutions  of 
the  Divine  Saviour  ?  To  improve  them  ?  To  qualify  them  ? 
You  talk  of  decency,  did  not  he  know  what  was  decent? ? 
If  they  plead  decency,  modesty,  decorum,  as  valid  argu- 
ments for  the  change  which  they  have  adopted,  with  what 
grace  do  they  deny  to  others  the  right  to  plead  decen- 
cy, modesty,  and  decorum  ?  How  happens  it,  that  these 
terms  are  commanding  in  their  mouths,  but  horrible  in  the 
mouths  of  others  ?  I  mean  not  to  deny  the  propriety  of 
their  practice  in  consulting  modesty  and  decoBum ;  but  I 
expressly  deny  their  right  to  practice  one  thing  while  they 
profess  another.  I  deny  their  right  to  censure  their  bre- 
thren for  deviating  from  the  primitive  practice  less  than 
they  do,  and  on  tess  controvertible  principles. 

Nor  does  the  evidence  of  baptizing  naked  rest  on  those 
pictures  ;  for  Wall,  who  had  examined  the  subject  exten- 
sively, says,  History  of  Baptism.  Vol.  II.  "  It  was  the 
most  usual  and  ordinary  way  by  which  the  ancient  Chris- 
tians did  receive  their  baptism."  This  he  supports  by 
instances  in  various  places,  and  he  censures  those  who 
alleged  against  the  Anabaptists  as  a  fault,  the  practice  of 
baptizing  naked. 

The  earliest  rite  called  baptism  that  we  know  of  is  clear 
on  this  article.  Numb.  xix.  11-22.  The  person  who 
was  defiled  by  the  dead  was  to  wash  himself  thoroughly ; 
to  bathe  himself  in  water  ;  and  the  sprinkling  of  the  ashes, 
called  baptism  y  was  effectual  to  the  purification  of  the  tent, 


160  MODE    OF    BAPTISM. 

if  the  water  touched  the  tent ;  of  the  furniture  in  the  tent, 
the  drapery ;  if  it  touched  that  furniture,  that  drapery ; 
and  it  also  sanctified  to  the  purifying  of  the  flesh.  It 
therefore  was  received  by  the  flesh  ;  and  the  party  re- 
ceiving it  was  NAKcn  ;  whether  absolutely  or  relatively  is 
no  matter.  For  il  the  water  purified  only  where  it  fell, 
will  the  Baptists  allow,  that  a  few  drops  falling  on  the 
face,  all  the  rest  of  the  person  being  clothed,  the  whole 
man  was  sanctified  ? — -That  were  to  support  the  decried 
practice  of  infant  sprinkling  ! 

The  New  Testament  clearly  mentions  as  a  part  of  Bap- 
tism, the  putting  away  of  the  filth  of  the  flesh  ;  1  Peter 
iii.  21.  Church  members  are  said  to  have  had  "their 
bodies  washed  with  pure  water,"  Heb.  x.  22.  Is  there  a 
single  Baptist  living  whose  "  body  was  washed  with  pure 
water,"  at  his  baptism  ? — His  clothes  might  be  : — but  his 
body  ?  No.  When  did  any  one  "  put  away  the  filth  of 
the  flesh"  at  this  ordinance,  as  administered  by  English 
Baptists  ?  None  living  at  this  day  :  whatever  some  might 
have  done  more  than  a  century  ago.  The  error  lies  in  the 
profession,  not  in  the  practice  ;— You  say,  and  do  not.* 

*  Inasmuch  as  this  washing  denoted,  metaphorically,  a  funeral  prepa- 
ration, it  preserved  a  commemoration  of  the  state  of  death  in  which 
for  a  time  the  body  of  Jesus  lay  ;  but  how  can  a  dead  body  be  washed, 
while  clothed  ?  The  thing  is  impossible  ;  the  imitation  of  it  therefore 
while  clothed  is  impossible.  The  Oriental  customs  assist  us  here: 
the  law  is :  "  The  Funeral  Lotion  consists  in  washing  the  body  en- 
tirely ;  whether  it  be  that  of  a  man,  woman,  or  child.  The  law  ot 
modesty,  which  is  the  same  for  the  dead  as  for  the  living,  requires  that 
the  men  should  be  washed  by  men,  and  the  women  bywomen." — D' 
Ohsson,  p.  445,  446. 

"  The  head  and  beard  of  the  corpse  must  be  washed  with  the 
flowers  of  khitmy,  or  with  soap.  The  right  side  must  be  washed  first, 
while  the  body  rests  on  the  left ;  the  left  side,  while  it  rests  on  the 
right :  after  that  it  must  be  turned  on  the  back,  and  must  be  rubbed 
with  a  soft  and  gentle  hand. 

"  From  the  Booke  of  Common  prayer,  London.  1549.  The  prieste 
shall  take  the  childe  in  his  handes  and  aske  his  name  :  And  nameing 
the  childe,  shall  dyppe  it  in  the  water  thryse.  First  dypping  the 
right  side :  seconde  the  left  side !  the  third  time  dypping  the  face 
towarde  the  fonte  :  so  it  be  discretely  and  warely  done,  saying,  &c." 

Considered  as  rites,  this  order  is  similar.  One  body  is ««  (Hypped" 
to  be  returned  to  its  cradle  ;  the  other  is  washed  to  be  prepared  for  the 
grave  :  for  it  is  not  yet  interred.  After  the  washing  come  'he  invel- 
opement,  the  funeral  prayer,  &c  The  conformity  ceases  long  before 
the  final  interment.  Nor  is  this  coincidence  accidental ;  for  at  first, 
our  Reformers  did  little  other  than  translate  foreign  usages  into  English, 


MODE    OF    BAPTISM.  161 

The  evidence  is  clear,  that  the  ancient  Christian  painters 
were  fully  justified,  in  representing  the  subjects  receiving 
baptism,  naked.  If  they  had  represented  them  otherwise, 
they  would  have  sinned  against  fact  and  evidence.  Primi- 
tive Christianity  acknowledged  no  such  rite  as  Baptism 
administered  by  immersion  to  persons  clothed  from  head 
to  foot. 

It  was  certainly  the  custom  to  baptize  the  Catechumens 
naked — and  the  person  who  had  been  baptized,  immedi- 
ately on  coming  out  of  the  water,  was  wrapped  in  an  en- 
velope called  Sabano — whence  Simon  of  Thessalonica 
says,  "  the  naked  Catechumen  is  covered  with  a  large 
covering  neqi^olaiov  wrapped  around  him  closely  in  three 
windings!"  Buonarotti  Oss.  sopra  vasi  di  Vetro.  Thus 
the  Trinity  meets  us  at  every  turn,  among  the  ancient 
Christians,  in  connection  with  Baptism  ! — and  it  is  not  a 
little  remarkable,  that  the  very  sentiments  and  language  of 
the  modern  Baptists,  respecting  the  unclothed  state  of  the 
Catechumens  during  the  administration  of  the  rite  of  Bap- 
tism, are  precisely  the  scoffing  objections  of  Julian  the- 
Apostate ! 

As  the  "  envelope  wrapped  around"  the  washed  Cate- 
chumen had  the  form  of  a  pallium  or  cloak,  it  seems  to  be 
alluded  to  by  Tertullian — "  Suadeo,  reverere  habitum 
unius  interim  erroris  tui  renunciatorem — enimvero  cum 
hanc  primum  sapientia  vestit,  quae  vanissimis  superstition- 
ibus  reunit ;  tunc  certissime  pallium  super  omnes  exuvias, 
et  peplos  augusta  vestis." — De  Pallis  ;  Cap.  3,  and  4. — 
Hence  is  supposed  to  have  arisen  the  error  of  writers  who 
reported  that  Christians  after  baptism  left  off  the  toga, 
and  assumed  the  pallium. 

The  ancient  Christians  had  among  them  also  pictures  of 
Adam  and  Eve.  "  Paolino  clearly  makes  mention  of  rep- 
resentations of  Adam  and  Eve,  on  occasion  of  his  describ- 
ing various  pictures  in  the  Basilica.  Augustin  alludes  to 
that  subject  in  his  book  against  Julian  the  Apostate.* 

Buonarotti  thus  writes  on  the  subject  of  Baptism. 

"  Whoever  desires  to  know  to  what  decree  the  ancient 

and  this  may  be  traced  for  several  centuries  upwards,  as  early  as  trine 
immersion. 

*  "  A  pictoribus  me  didicisse  derides,  quod  Adam  et  Mulier  ejus 
pudenda  contexerint,  Horatianum  illud  decantatum  audire  me  prae- 
cipis.     Quidlibet  audiendi  semper  fuit  sequa  potestas." — Lib.  v.  cap.  2. 
15* 


162  MODE    OF    BAPTISM. 

Christians  were  solicitous  to  preserve  a  certain  tradition 
of  their  sacred  symbols  used  in  painting,  and  what  care 
they  employed,  that  they  might  always  be  represented  in 
the  same  manner,  and  not  be  changed  in  an}  thing,  which 
from  the  beginning  had  been  customary  in  the  church,  let 
him  reflect  on  the  uniformity  found  among  the  paintings  on 
those  most  ancient  pieces  of  glass,  also  on  the  basso  re- 
lievos of  the  Sarcophagi,  Sepulchres,  on  the  paintings  of 
the  Cemeteries,  Catacombs,  and  the  Mosaics  of  the 
churches  in  Rome ;  which  are  not  equally  ancient :  but 
especially,  let  him  well  observe  the  Vatican  Sarcophagus, 
published  by  Arringhi,  in  the  middle  of  which,  as  there 
represented,  we  see  almost  the  very  same  things,  that  are 
seen  on  the  glass.  There  is  the  Saviour  on  the  mount, 
from  which  issues  four  streams. "* 

I  had  always  understood  that  it  was  a  fact  acknowledged 
by  all  parties,  that  the  primitive  Christians  received  Bap- 
tism in  a  state  of  nakedness.  The  denial  of  this  lately  by 
the  Baptists  has  taken  me  by  surprise.  The  evidence  now 
offered  must  be  considered  as  a  kind  of  gleaning  ;  com- 
prising merely  such  passages  as  presented  themselves  in 
the  continuation  of  researches  on  the  general  subject. 

The  first  witness  is  the  Baptist  Historian  Robinson,  who 
says,  Chap.  xv. ;  "  The  primitive  Christians  baptized 
naked.     Nothing  is  easier  than  to  give  proof  of  this  by 

*  Chi  vuol  conoscere  quantoi  Cristiani  antichi  fossero  attentiacon- 
servare  con  una  certa  tradizione  i  sacri  simboli  delle  pitture,  e  quanta 
cura  avessero,  che  sempre  si  facessero  i  medesimi,  e  non  si  variasse  da 
quello  che  sul  principio  avesse  cominciato  a  costumare  la  Chiesa, 
basta  riflettere  all'  uniformita,  che  passa  fra  le  pitture  di  questi  vetri 
antichissimi,  ed  i  bassirilievi  de'  Sarcofagi,  e  le  pitture  de'  Cimiteri, 
ed  i  Mosaici  delle  Chiese  di  Roma,  che  non  sono  tanto  antichi ;  ma 
particolarmente  bisogna  osservare  il  Sarcofago  Vaticano  ripertato  dall' 
Arringhio  alia  pag.  295,  nel  mezzo  del  quale,  come  si  e  accennato,  vi 
sono  quasi  affatto  le  medesime  cose,  che  si  vedono  in  questo  vetro;  vi 
e  il  Salvatore  sul  Monte,  da  cui  scaturiscono  i  quattro  fiumi;  il  Salva- 
tore  da  alia  figura,  che  e  dalla  sinistra  il  volume,  questa  figura  e  ves- 
tita,  e  sta  in  attitudine  di  scendere  nel  Giordano,  come  sta  in  nostra, 
ed  ha  una  Croce  in  ispalla ;  dalla  parte  destra  vi  e  quella  medesima 
imagine  di  uomo  colla  barba,  e  col  pallio,  e  colla  destra  distesa,  che 
noi  abbiamo  creduto,  che  rappresenti  S.  Giovan  Batista;  a' piedi  del 
Redentore  vi  e  1' Agnus  Dei,  ma  con  una  croce  sul  capo,  e  piu  basso  le 
pecorine ;  di  qua,  e  di  la  dal  Salvatore  vi  sono  due  palme,  e  sopra  a 
quella  mano  dritta  vi  e  un  uccello,  che  sara  fatto  per  '.a  nostra  fenice; 
e  vi  sono  parimente  que  torri,  e  due  porte  di  Citta. — Bt.onarotti  Osser- 
vationi  sopra  alcuni  vasi  Antichi  di  Vetros. 


MODE    OF    BAPTISM.  163 

quotations  from  .he  authentic  writings  of  the  men  who 
administered  Baptism,  and  who  certainly  knew  in  what 
way  they  themselves  performed  it.  There  is  no  ancient 
historical  fact  better  authenticated  than  this.  The  evidence 
doth  not  go  on  the  meaning  of  the  single  word  naked,  for 
then  a  reader  might  suspect  allegory  :  but  on  many  facts 
reported,  and  many  reasons  assigned  for  the  practice. 
Chrysostom  criminates  Theophilus  because  he  had  raised 
a  disturbance  without,  which  so  frightened  the  women  in 
the  baptistery,  who  had  just  stripped  themselves  naked  in 
order  to  be  baptized,  that  they  fled  naked  out  of  the  room, 
without  having  time  to  consult  the  modesty  of  their  sex. 
— Basil  rose  up  with  fear  and  trembling,  undressed  himself, 
putting  off  the  old  man,  and  went  down  praying  into  the 
water  ;  and  the  priest  going  down  along  with  him  baptized 
him."  The  reasons  assigned  for  this  practice  are,  that 
Christians  ought  to  put  off  the  old  man  before  they  put  on 
a  profession  of  Christianity — that  as  men  came  naked  into 
the  world,  so  they  ought  to  come  naked  into  the  church, 
for  rich  men  could  not  enter  the  kingdom  of  heaven — that 
it  was  an  imitation  of  Christ,  who  laid  aside  his  glory,  and 
made  himself  of  no  reputation  for  them — and  that  Adam 
had  forfeited  all,  and  that  Christians  ought  to  profess  to  be 
restored  to  the  enjoyment  of  all,  only  by  Jesus  Christ. 
Basnage,  than  whom  no  man  understood  Church  History 
better,  says,  "  When  artists  threw  garments  over  pictures  of 
the  baptized,  they  consulted  the  taste  of  spectators  more  than 
the  truth  of  the  fact."  Basnage  might  have  added,  that 
all  the  truly  ancient  representations  of  baptism  repre- 
sented the  person  receiving  baptism  as  absolutely  naked : 
not  even  "  a  wrapper  round  the  middle"  was  thought  of, 
till  after  the  simplicity  of  the  Gospel  was  considerably 
vitiated.  Because  the  case  is  so  clear,  Robinson  gave  no 
additional  quotations ;  and  Wall  was  influenced  by  the 
same  consideration.  His  words  are  these  :  "  The  ancient 
Christians  when  they  were  baptized  by  immersion,  were 
all  baptized  naked,  whether  they  were  men,  women,  or 
children.  Vossius,  De  Baptism.  Disp.  i.  cap.  6,  7,  8,  has 
collected  several  proofs  of  this,  which  I  omit,  because  it 
is  a  clear  case."     History  of  Baptism.  Vol.  II. 

What  could  Origen  mean,  if  Baptism  were  not  received 
in  a  state  of  nakedness,  when  he  says,  "  With  thy  gar- 
ments newly  washed  thou  earnest  to  the  grace  of  Baptism  ; 


164  MODE    OF    BAPTISM. 

thou  wast  by  it  purified  in  thy  body ;  thou  wast  purified  in 
thy  spirit ;  thou  wast  cleansed  from  all  defilement  of  flesh 
and  spirit."*  Hence  the  Christian  Fathers  took  literally, 
in  reference  to  the  baptism  of  individual  converts,  the 
words,  Ephes.  v.  26. — Christ  "  sanctified  and  cleansed  the 
church  by  the  washing  of  water:"  using  also  a  certain 
form  of  words,  the  Baptismal  form,  each  believer  having 
neither  spot  nor  wrinkle  ;  but  being  no  less  scrupulously 
washed  in  his  person  than  was  the  practice  among  the 
Jews,  in  their  administration  of  baptismal  washings. — 
Hence,  says  a  Poet ;  "  The  parents  receive  from  the 
sacred  font  their  infants  white  as  snow,  in  body,  in  heart, 
in  habit.  The  souls  of  the  baptized  are  cleansed,  and  the 
members  of  their  body  are  washed. "| 

The  history  quoted  by  Robinson  and  Wall  deserves  fur- 
ther examination :  for  that  writer  seems  to  have  enter- 
tained no  doubt  that  even  women  were  baptized  naked ; 
and  Wall  expressly  asserts  the  same,  not  only  in  the  words 
we  have  quoted,  but  in  his  remarks  on  the  violence  offered 
to  Chrysostom's  female  converts.  "  They  took  great  care 
to  preserve  the  modesty  of  any  woman  that  was  to  be 
baptized.  There  were  none  but  women  came  near  or  irr 
sight,  till  she  was  undressed,  and  her  body  in  the  water : 
then  the  Priest  came,  and  putting  her  head  under  water, 
used  the  form  of  Baptism.  Then  he  departed,  and  the 
women  took  her  out  of  the  water,  and  clothed  her  again 
with  white  garments.  But  the  preservation  of  modesty 
by  this  mode  was  impossible,  especially  when  a  number  of 
women  were  to  be  baptized  together.  Not  so  much  as 
the  face  of  any  modest  woman  was  seen,  at  any  time,  ex- 
cept by  her  own  husband :  so  that  it  is  not  necessary  to 
prove  with  what  inflexible  adherence  to  custom  the  women 
in  the  East  conceal  their  faces.  Surely  then,  decent  wo- 
men, Christian  converts,  would  not  suffer  themselves  to 
be  seen  and  handled,  as  they  must  be  if  plunged  by  a 
stranger ;  and  this  impossibility  increases  as  it  affects  the 

*  Lota  sunt  vestimenta  tua  cum  venisti  ad  Baptismi  gratiam ;  puri- 
ficatus  es  corpore  ;  purificatus  es  spiritu ;  mundatus  es  ab  omni  in- 
quinamento  carnis,  et  spiritus.     Exod.  in  lib.  ii. 

f  Abluitis  quicumque  animas,  et  membra  lavacris, 
Cernite  propositas  ad  bonafacta  vias. 
Inde  parens  sacro  ducit  de  fonte  sacerdos 
Infantes  niveoe  corpore,  corde,  habitu. 


MODE    OP    BAPTISM,  165 

young  women,  the  maidens.  Moreover,  the  very  mention  of 
priest  and  deacons  in  the  history  confutes  this  notion.  Wall 
says  ;  There  is  an  account  given  by  Sozomen,  Hist.  Eccles. 
lib.  viii.  cap.  21  ;  A.  D.  403,  of  an  insult  made  by  the 
soldiers  in  the  great  church  at  Constantinople,  against 
Chrysostom  and  his  adherents:  for  on  Easter-eve  they 
rushed  in  armed  ;  and,  he  adds,  "  There  was  a  great  tumult 
at  the  font,  the  women  shrieking  in  a  fright,  and  the  chil- 
dren crying.  The  Priests  and  Deacons  were  beaten,  and 
forced  to  run  away  with  their  vestments  on."  Were 
those  priests  and  deacons  waiting  in  the  same  apartment 
with  the  women  who  were  undressing  themselves  for  the 
purpose  of  receiving  baptism  ?  Where  then  was  female 
modesty  ?  How  is  this  consistent  with  the  former  asser- 
tion that  "  none  but  women  came  near  ?"  The  more  this 
is  examined,  the  more  evident  will  it  appear  that,  although 
those  ablutions,  or  immersions,  for  they  are  the  same  thing, 
were  the  initiatory  part  of  Baptism,  yet  Baptism  wras  not 
performed  by  the  priest's  access  to  the  person  of  any  wo- 
man, while  she  was  naked,  and  "  her  body  in  the  water." 
Could  the  prayers  and  the  responses,  or  confessions  of 
faith,  &c,  be  rehearsed,  while  a  woman,  or  a  number  of 
women,  remained  standing  in  the  water  ? 

The  embarrassment  of  our  Baptist  brethren  on  this 
matter  is  very  great.  They  find  themselves  guilty  of  de- 
parting from  the  primitive  usage  in  this  particular,  even 
while  most  vehemently  urging  uniform  adherence  to  that 
usage  as  a  part  of  positive  duty,  in  which  negligence  is 
sinful.  If  precise  conformity  in  all  points  to  the  original 
ritual  be  indispensable,  as  obedience  to  God  and  to  Christ, 
and  if  in  this  point  they  violate  the  original  ritual,  then 
they  stand  self-condemned.  That  they  do  depart  from  the 
institution  as  at  first  performed,  these  extracts  evince. 

There  are  two  ways  by  which  Baptism  might  be  per- 
formed with  due  regard  to  female  modesty.  After  the 
Deaconess  had  caused  the  woman  or  women  under,  her 
care  to  be  properly  washed,  and  clothed  in  the  baptismal 
habit,  the  Priests  and  Deacons  might  come  into  the  same 
apartment  and  confer  Baptism — or  the  woman  or  women 
properly  habited,  after  immersion,  might  go  out  of  their 
apartment  into  the  Accubitum,  or  Vestry,  and  there  receive 
the  remainder  of  the  rite  from  the  lesser  font.  But  either 
of  these  implies  a  division  of  the  service  •  the  first  part 


166  MODE    OF    BAPTISM. 

being  immersion  or  washing,  and  the  second,  baptism  or 
consecration. 

The  practice  of  anointing  after  Baptism  is  extremely 
ancient,  and  was  almost  universal.  In  that,  the  Deaconess 
performed  the  principal  part  among  the  women ;  for  the 
Presbyter  anointed  the  woman's  head  only.  The  Dea- 
coness anointed  the  female  body,  which  was  in  conformity 
with  the  prior  ceremonies  respecting  the  washing  with 
water  in  Baptism. 

Nor  let  it  be  thought  strange  that  this  official  superin- 
tendence of  immersion  should  belong  to  the  Deaconess ; 
for  as  the  women  in  the  East  are  in  the  habit  of  going 
often  to  the  public  baths,  it  doubtless  often  happened  that 
the  Deaconess  had  frequently  met  with  her  charge  at  the 
baths,  under  the  same  circumstances  of  washing  and  dress- 
ing. Possibly  she  might  have  done  the  same  services 
from  civility,  which  were  also  done  as  a  ritual  of  religion. 
At  first  Deaconesses  were  widows,  who  had  lived  with 
one  husband  only  ;  not  less  than  sixty  years  of  age.  In 
later  times  they  wore  a  distinguishing  dress.  They  visited 
women  in  the  name  of  the  Church,  when  sick  or  in  pov- 
erty ;  and  it  is  supposed  also,  that  they  visited  female 
prisoners  suffering  as  Christians.  The  Apostle  Paul  says 
hat  Phebe  had  been  the  patroness  of  himself  and  many 
others.  This  implies  both  dignity  and  respectability  of 
station  in  life  as  appertaining  to  the  office  of  Deaconess. 

Muratori  gives  us  the  following  sepulchral  inscription  of 
one  of  those  ancient  female  office-bearers  in  the  Church. 

Daciana  Diaconissa 

Que  v.  An.  xxxxv.  M.  III. 

Et  fuit  F.  Palmati  Cos. 

Et  Soror  Victorini  'Presbri 

Et  multa  prophetavit. 

Cum  Flacca  Alumna 

V.  A.  xv.  Deposita  in  pace  III.  Id.  A.  D.  412. 

"  Daciana,  a  Deaconess,  who  lived  forty-five  years  and 
three  months ;  when  F.  Palmatus  was  Consul.  She  was 
sister  to  Victorinus  the  Presbyter ;  and  had  instructed  in 
religion  many  of  her  sex." 

Considering  that  men  had  scarcely  any  access  to  the 
younger  women  at  home,  there  can  be  little  doubt  that 


MODE    OF    BAPTISM.  167 

they  received  the  major  part  of  their  religpus  instruction 
from  the  Deaconesses ;  and  so  much  of  it  as  was  requisite 
previous  to  Baptism  was  a  convenient  preparation  for  that 
ordinance.  ' 

DEACONESSES. 

Deaconesses  were  of  Apostolic  institution ;  but  the 
office  of  Deaconess,  though  unquestionably  Scriptural,  is 
discarded  from  Baptist  Churches,  which  therefore  are  con- 
fessedly imperfect.  They  have  abandoned  the  Scriptural 
example  ;  for  what  cause,  it  becomes  them  to  explain  who 
profess  inviolate  and  punctual  conformity.  Paul  writing 
to  the  Romans,  chap.  xvi.  1,  expressly  calls  Phebe,  diaxo- 
vov,  diaconon,  "  Deaconess  of  the  church  at  Cenchrea ;" 
and  she  is  described  as  the  succour  and  protectress  of 
many.  To  women  of  this  character  whom  he  describes 
among  the  Deacons,  1  Tim.  hi.  11,  as  "grave,  not  slan- 
derers, sober  and  faithful  in  all  things ; "  Paul  also  refers. 
Pliny,  anxious  to  discover  the  secrets  of  the  Christians, 
caused  two  female  servants  of  the  church,  called  "  minis- 
ters" to  be  tortured ;  but  he  could  not  obtain  from  them 
any  confession  of  guilt.  "  I  could  find  nothing,"  he  said,  in 
his  formal  letter  to  Trajan,  "but  a  vile  superstition."* 

That  female  Church  officer,  the  Deaconess,  long  continu- 
ed to  be  both  popular  and  useful  among  the  faithful. 
They  gradually  became  more  rarely  adverted  to  by  eccle 
siastical  writers,  and  are  not  mentioned  in  connection  with 
the  ministrations  of  the  Church  after  about  A.  D.  1000. 
Deaconesses  are  most  particularly  specified  by  Epiphanius. 
Hseres.  lxxix.  "Quae  est  Collyridianorum ; "  who  says, 
"  There  are  also  Deaconesses  in  the  Church ;  but  this 
office  was  not  instituted  as  a  priestly  function,  nor  has  it 
any  interference  with  priestly  administrations ;  but  it  was 
instituted  for  the  purpose  of  preserving  a  due  regard  to  the 
modesty  of  the  female  sex,  especially  at  the  time  of  baptismal 
washing,  and  while  the  person  of  the  woman  is  naked  ;  that 
she  may  not  be  seen  by  the  men  performing  the  sacred 
service,  but  by  her  only  who  is  appointed  to  take  charge 

*  Quo  magis  nece9sarium  credidi,  ex  duabus  ancillis  quae  ministrce 
dicebantur,  quid  esset  veri  et  per  tormenta  quaerere.  Nihil  aliud  in- 
veni,  quam  superstitionem  pravam  et  immodicam.     Lib.  x.  Epist.  97 


168  MOLE    OF    3APTISM, 

of  the  woman,  during  the  time  that  she  was  naked.5** 
Now  if  the  men  performing  the  sacred  service  did  not  see 
the  woman  receiving  baptism  while  unclothed,  how  could 
any*  one  go  down  into  the  font  and  plunge  her  ?  If  the 
woman,  while  the  process  of  immersion  or  washing  was 
performing,  was  seen  by  the  Deaconess  alone,  Baptism 
could  not  possibly  have  been  administered  according  to 
the  notion  and  practice  of  the  Baptists. 

If  the  "  facts  and  evidences  "  adduced  have  Truth  on 
their  side,  whatever  appears  to  oppose  them  is  propor- 
tionally weakened  and  rendered  inefficient  as  argument. 
Nevertheless,  objections  are  drawn  from  incidental  cir- 
cumstances which,  however  feeble  or  erroneous,  have 
been  announced  by  the  Baptists  as  highly  important.  One 
of  them  is  the  passage,  John  iii.  23  :  in  which  "much  wa- 
ter," as  our  translators  have  rendered  the  words,  is  as- 
signed as  a  reason  why  John  was  baptizing  in  that  place. 
It  is  admitted,  however,  "  that  vdcna  iiolla,  hydata  polla, 
is  plural,  and  denotes  many  waters." — To  which  I  add, 
that  the  words  vdaxa  noXXa,  hydata  polla,  most  properly 
signify  flowing  waters,  or  currents;  and  had  the  words 
been  rendered  "  many  streams,"  I  should  have  applauded 
their  correctness. 

Enon. — The  objection  is  thus  propounded  by  Dr.  Ry- 
land.  John  iii.  23. — This  is  rendered  by  our  translators  ; 
"  because  there  was  much  water  there."  But  our  bre- 
thren, afraid  that  this  expression  should  countenance  the 
idea  of  immersion,  allege  that  hydata  polla,  Hdaja  nolla, 

*  Gabriel  Albaspineus.  "  Diaconissce. — Ministerio  Diaconissarum 
plerisque  in  locis  pudori  feminajum  consulebatur :  illae  enim  ad  Bap- 
tismum  venientes  honeste  nudabant  et  exuebant,  nequid  oculis  bapti- 
zantis  iiwerecunde  ingereretur,  ut  Epiphanius  indicat.  AiaKuviaawv  priv 
rayjxa  t^iv  tig  ttjv  eiac\riaiav,  aXX'  oa^i  eig  to  upareveiv  'ov&iti  Exi^tipeLv  r.m~ 
rpeirs.iv.  ivekzv  6e.  (rsuvorrjTos  rov  yvvaiKtiv  yevovs  rj  Si  wpav  \ovrpov  kcli  S  ts 
yvjivwduv  awpa  yvvcuxov,  Iva  [tri  vrro  b  avSpoav  upuvpyovircov  Qeadeiv,  "aW  viro 
rov  lepers  eTrifieXeiadai  yvvaiKoi   Iv  rrj  o)pa  rijs  -ov  aco/jtaros  avrris  yejxvwa £ws. 

Est  quidem  Diaconissarum  in  Ecclesia;  sed  non  est  institutus  adfunc- 
tionem  Sacerdotii,  vel  ad  aliquam  ejus  modi  administrationem,  sed  ut 
muliebris  sexus  honestati  consulatur,  sive  ut  tempore  adsit  Baptismi 
sive  quando  nudandum  est  mulieris  corpus,  ne  ab  iis  conspiciatur,  qui 
sacris  operantur,  sed  a  sola  videatur,  Diaconissa ;  quae  jussu  sacerdoti3 
curam  mulieris  gerit,  dum  vestibus  exuitur;  atque  id  secundum  con- 
stitutionem  boni  ordinis  et  ecclesiastical  disciplines  ex  prescripto  cano- 
nis  admodum  stabilitae." — Causa1  bon,  x\ntiquitates  Ecclesiastics,  Ex- 
ere.  xvi.  ad  Annales  Bavnnii. 


MODE   OF    BAPJTISM.  169 

would  be  more  literally  rendered  many  waters,  or  small 
streams  ;  as  if  these  latter  words  might  have  been  given  as 
the  rendering  of  the  Greek.  Thus  it  is  insinuated,  that 
though  there  were  such  small  springs  as  would  suffice  to 
give  drink  to  a  multitude  of  people,  or  even  to  their  cat- 
tle, yet  they  would  never  suffice  for  the  purpose  of  im- 
mersion. It  is  true  that  hydata  polla  is  plural,  and  de- 
notes literally  many  waters,  but  that  it  does  not  mean  small 
streams  is  evident,  from  all  other  places  where  it  is  used  in 
the  New  Testament.  It  occurs  only  in  the  Revelation 
written  by  this  Evangelist ;  Rev.  i.  15,  "  his  voice  as  the 
sound  of  many  waters."  Let  this  description  of  the  ap- 
pearance of  our  Lord  be  compared  with  the  appearance  of 
the  glory  of  the  God  of  Israel,  in  Ezek.  xliii.  2  ;  Rev.  xiv. 
2 ;  and  xix.  6 ;  where  the  united  chorus  of  all  the  inhabi- 
tants of  Heaven  is  said  to  have  been  "  as  the  voice  of 
many  waters,  and  as  the  voice  of  a  great  thunder,"  or  "as 
the  voice  of  many  thunderings."  That  sound  which  re- 
sembles mighty  thunderings  may  resemble  the  sound  of  a 
cataract,  or  the  roaring  of  the  sea,  but  cannot  resemble  a 
tinkling  rill.  The  same  term  is  used  respecting  the  Anti- 
christian  Harlot,  Rev.  xvii.  1,  15;  who  sat  upon  many 
waters ;  which  are  explained,  as  the  emblem  of  peoples, 
and  multitudes,  and  nations,  and  tongues.  A  representa- 
tion not  taken  from  such  small  streams  as  a  stranger  could 
hardly  find ;  but  evidently  from  the  situation  of  old  Ba- 
bylon. Jer.  li.  13.  "  0  thou  that  dwellest  upon  many 
waters,  &c." 

Qia  Hydata  polla  is  evidently  a  Hebraism,  the 

j^*,  ^         word  for  waters  in  that  language  being  in 

DTr  D^Ja         ^e  -Dual  form,  mim,  and  having  no  singular, 

^fcta    _  "  always  is  connected  with  a  plural  adjective ; 

as  mim  rabim,  many  waters,  mini  chanm,  liv- 

mg  waters,  mim  adirim,  mighty  waters,  mim 

B-niiB  tra         cabirim,  mighty  waters,  mim  tehurim,  clean 

waters.    The  corresponding  phrase  mim  rabim  occurs  often 

in  the   Old  Testament ;   Ezek.  xvii.  5,  8  ;   and  xliii.  2. 

Psalm  xviii.  16.     "  He  drew  me  out  of  many  waters,"  or 

small  streams. — Cant.  viii.  7.    "  Many  waters  cannot  quench 

love,"  small  streams  cannot ! — Psalm  lxxvii.   19.     "  Thy 

way  is  in  the  sea,  and  tny  path  in  many  waters,"  the  great 

waters.     Psalm  xciii.  4.     "  The  Lord  on  high  is  mightier 

than  the  noise  of  many  waters,  than  the  mightv  waves  of 

15 


170  MODE    OF    BAPTISM. 

the  sea." — Isa.  xxiii.  3.     It  is  said  of  Tyre;  uBy  many 

waters,  great  waters,  the  seed  of  Sihor,  the  harvest  of  the 

river  is   her   revenue.     Let   our   Brethren 

mr\  era  search  if  they  can  find  an  instance  of  mim 
rabim  being  used  as  synonymous  with  small 
streams." 

A  goodly  parade  of  words  !-»*-"  voices — roarings — thun- 
derings — Cataracts — Seas — Sihor — Tigris — Euphrates, — " 
why  did  not  they  add — "  Burhampooter — Orinoco — Nia- 
gara ? "  the  addition  would  have  been  quite  as  much  to 
the  purpose,  as  the  other  ingredients  of  the  note.  Happy 
fountain  !  Happy  Enon  !  ennobled  by  such  mighty  asso- 
ciations, by  such  magnificent  alliances !  But  the  nature 
of  the  fountain  called  Enon,  is  a  question  not  to  be  solved 
by  verbiage.  It  is  a  simple  question  of  pure  geography. 
Was  there  ever  issuing  from  one  spring,  a  body  of  water 
forming  many  parts,  in  any  district  of  the  land  of  Judea,  in 
any  locality  accessible  to  John  Baptist  in  his  travels,  by 
which  these  allusions  to  the  Tigris,  Euphrates,  &c.  may 
be  justified  ?  or  are  they  merely  phantoms  of  Baptist  in- 
genuity and  fancy  ? 

Dr.  Ryland  has  a  thousand  times  enforced  the  establish- 
ed maxim  in  logic — "  Concerning  that  which  does  not  exist, 
and  that  which  cannot  he  shown  to  exist  by  credible  testimo- 
ny, the  inference  is  exactly  the  same."  Under  the  shelter 
of  this  maxim,  I  affirm,  in  unequivocal  terms,  that  there  is 
no  such  spring  in  existence, . in  any  part  of  Judea,  as  the 
Enon  thus  described,  and  thus  illustrated.  If  a  spring  so 
copious  were  in  existence,  it  would  be  invaluable  to  the 
native  inhabitants.  The  memory  of  it  could  not  have 
perished.  It  would  be  still  in  use.  Some  rumour  of  it 
would  have  reached  us.  Who  mentions  such  a  spring  ? 
European  travellers  have  explored  the  Jordan,  from  the 
lake  of  Tiberias  to  the  Dead  Sea,  with  great  assiduity : 
which  of  them  has  ever  seen  this  wonderful  discharge  of  wa- 
ters ?  Wiiich  of  them  ever  gathered  the  most  distant  hint 
of  a  phenomenon  so  mighty,  so  acceptable  ?  They  have  vis- 
ited Scythopolis,  or  Beth-Shen  :  or  if  Salim  be  some  miles 
further  south — the  wonder  is  so  much  the  greater,  that  a 
body  of  water  so  considerable  should  continue  unknown  ; 
since  hundreds  of  travellers  have  been  within  a  short  dis- 
tance of  it.  The  French,  at  the  time  of  Napoleon's  ex- 
pedition into  Syria,  had  a  corps  of  horse  at  Beth-Shen  ;  and 


MODE    OF    EAPTISM.  171 

roamed  the  country  down  the  Jordan  :  particularly  explor- 
ing it  on  the  west.  Have  they  dropped  the  smallest  hint 
of  a  discovery  so  acceptable,  especially  for  cavalry  ?  Not 
a  single  word  of  any  fountain  answering  to  the  Baptist 
Enon.  Our  whole  information  concerning  this  spring  rests 
on  the  authority  of  Eusebius,  repeated  by  Jerom,  who 
says  in  a  few  words — it  was  eight  miles  from  Scythopolis, 
south,  between  Salim  and  the  Jordan.  This  is  the  whule 
that  appears  in  Calmet  ;  of  this  thundering  fountain,  he 
knows  absolutely  nothing.  Since  then  it  is  unknown  to  our 
ablest  Geographers,  to  our  most  adventurous  and  observ- 
ant travellers,  to  our  most  inquisitive  men — I  deny  its  ex- 
istence : — according  to  the  character  attributed  to  it  by 
the  Baptists. 

Enon,  by  its  name,  imports  a  single  spring ;  "  the  foun- 
tain of  on  :"  but  it  flowed  in  several  or  many  streams. 
There  is  no  difficulty  on  the  word  polla;  it  clearly  signi- 
fies many.  Nor  ought  there  to  be,  on  the  adoption  of  the 
English  word  streams :  notwithstanding  the  determined  op- 
position to  this  very  convenient  and  very  innocent  mono- 
syllable. The  English  word,  "stream,"  is  of  very  exten- 
sive import :  it  describes  the  whole  course  of  the  Ganges, 
at  its  most  extensive  overflow  ;  the  much  narrower  course 
of  the  Thames,  as  distinct  from  the  tide-way ,  the  pro- 
gress of  the  sea,  running  thousands  of  miles  in  the  open 
ocean^as  the  gulf-stream ;  the  current  of  a  rivulet,  or  the 
discharge  from  the  spout  of  a  tea-pot.  But  on  the  subject 
under  investigation,  we  want  an  article  that  we  can  re- 
duce to  the  test  of  ocular  evidence:  we  want  one  on 
which  the  same  Greek  word  has  been  employed,  as  we 
find  employed  by  the  Evangelist  John,  in  describing  the 
spring  of  On.  I  know  of  but  one  such ;  and  that  is  the 
fountain  of  Elisha,  at  Jericho. 

In  2  Kings  ii.  20 ;  the  elders  of  Tericho  complained  to 
Elisha,  "  the  water  is  naught,"  says  our  translation ;  but 
the  words  are  plural  in  the  Hebrew  ;  and  the  Greek  ren- 
dering is  plural;  tA  vdara  novTjgb,  ta  hydata  ponera ;  the 
streams  are  evil.  Now  what  says  matter  of  fact  to  this  ? 
Maundrell  shall  inform  us.  "  Its  waters  are  at  present  re- 
ceived in  a  basin,  about  nine  or  ten  paces  long,  and  five 
or  six  broad :  and  thence  issuing  out  in  good  plenty,  di- 
vide themselves  into  several  small  streams,  dispersing 
their  refreshment  to  all  the  field,  between  this  and  Jeri- 


172  MODE    OF    BAPTISM. 

cho,  and  rendering  it  exceedingly  fruitful.  Close  by  the 
fountain  grows  a  large  tree  spreading  into  boughs  over  the 
water ;  and  there  in  a  shade  we  took  a  collation,  with  the 
Father  Guardian,  and  thirty  or  forty  Friars  more,  who 
went  this  journey  with  us." 

Here  we  have  "waters"  "  in  good  plenty ;"  and  it 
might  appear  an  unexceptionable  rendering  of  the  passage, 
to  say,  in  Bible  language ;  "  John  was  baptizing  in  the 
fountain  of  Elisha,  near  Jericho,  because  there  was  good 
plenty  of  water."  But  against  this  rendering,  fair  as  it 
seems,  we  are  barred,  by  the  plural  form  of  the  original. 
This  good  plenty  describes  the  water,  while  flowing  in  one 
body ;  but  the  Hebrew  and  the  Greek  speak  of  it  after  its 
division.  To  represent  the  original  accurately,  we  must 
render :  "  John  was  baptizing  at  the  fountain  of  Elisha, 
near  Jericho,  because  there  were  several  streams  there." 
It  is  demonstrated,  by  this  evidence,  that  the  Greek  term 
hydata,  imports  streams :  and  as  to  the  "  many" — respect- 
ing water  issuing  from  one  source,  the  greater  be  the 
number  of  streams  into  which  it  is  divided,  the  more  is 
each  diminished.  Two  are  of  less  magnitude  than  one : 
four,  than  two  ;  eight,  than  four,  &c.  Let  the  Baptists  fix 
on  what  number  they  please  for  this  many,  and  let  the 
argument  abide  the  consequence. 

The  present  question  is  this — What  was  the  magnitude, 
and  what  were  the  powers  and  properties  of  the  spring  of 
On  ?  Let  an  accurate  geographical  description  of  this  spot 
be  adduced.  Till  then,  I  infer  from  what  I  do  know  satis- 
factorily, that  it  is  not  safe  to  describe  Enon,  the  spring 
of  On,  by  comparison  with  the  Euphrates,  the  Tigris  or 

MIGHTY  THUNDERINGS.       It  is  SINNING  BY  EXCESS  ! 

But  after  affirming  that  the  words,  vduxa  nolla,  hydata 
polla,  are  evidently  a  Hebraism,  it  is  added. — "  Let  our 
brethren  search  if  they  can  find  an  instance  of  Mim  Rabim 
being  used  as  synonymous  with  small  streams."  I  retort — 
"  our  Brethren"  have  no  farther  to  seek  than  the  ver}T  first 
reference  specified  in  the  concordance  to  the  Bible,  to 
annul  this  futile  argument.  It  is  recorder  in  Numbers 
xxiv.  5,  7. 

How  goodly  are  thy  Tents,  O  Jacob  ! 
And  thy  Tabernacles,  0  Israel ! 
As  the  Valleys  are  they  spread  out; 
As  Gardens  a.ong  the  river  side- 


MODE    OF    BAPTISM.  173 

As  Ahalim  trees  planted  by  Jehovah  : 
As  Cedak's  by  the  water  courses. 
A  stream  shall  flow  around  his  suckers ; 
And  his  seeds  shall  flourish  in  many  streams. 
•mim  rabim. 

The  Cedar  is  a  mountain  tree,  the  Cedars  of  Lebanon 
are  far  off  from  broad  rivers,  the  Nile,  the  Euphrates,  or 
the  Tiber.  Moreover,  the  higher  parts  of  mountains  are 
precisely  the  places  where  we  look  for  "  tinkling  rills  ;" — ■ 
and  if  this  majestic  tree,  when  at  its  full  strength,  might 
maintain  itself  against  the  impetuosity  of  "  great  waters," 
how  the  suckers  growing  around  its  roots,  how  the  offsets 
taken  from  it,  or  how  its  seeds,  cones,  in  the  instance  of  the 
Cedar,  could  resist  the  velocity  of  roaring  floods,  must 
continue  a  secret  to  all  but  the  objector.  However,  sup- 
posing that  the  Cedar,  a  tree  famous  for  its  strength,  should 
be  so  fortunate  ;  none  can  believe  this  of  that  weakest  of 
all  trees,  the  Vine.  Yet,  of  this  clasper  by  nature  and 
necesssity,  the  prophet  says  ;  Ezek.  xix.  10. 

Thy  mother  was  like  a  Vine, 

Planted  in  thy  levels,  beside  thy  water  courses 

She  was  fruitful  and  full  of  branches, 

By  reason  of  many  waters — mim  rabim. 

Is  a  place,  the  confluence  of  waters,  of  great  waters,  a 
place  assimilated  to  Sihor,  to  the  Tigris,  to  the  Euphrates, 
proper  for  the  culture  of  the  Vine  ?  Can  the  feeble  scion 
of  this  feeble  parent,  almost  a  trailing  plant,  unless  assisted 
by  some  sturdy  associate,  possibly  come  to  maturity,  if 
exposed  to  the  dangerous  action  of  violent  streams  ? 
Would  they  not  sweep  it  away  in  some  overflow  ?  Small 
streams  are  most  suitable  to  the  services  required  by  the 
Vine,  which  naturally  loves  a  dry  soil,  and  there  it  yields 
the  finest  grapes. 

I  close  this  part  of  the  subject,  by  denying  in  express 
terms,  that  there  is  now,  «.  r  ever  was  such  a  place  as  the 
Baptists  describe.     Who  has  seen  those  mighty  waters  ? 
15* 


174  MODE    OF    BAPTISM, 


ANCIENT  TESTIMONY. 

In  further  pursuing  the  inquiry,  our  way  is  divided  into 
a  consideration  of  the  primitive  Hebrew  Church,  the 
branches  of  which  extended  throughout  Judea,  Egypt, 
and  Abyssinia ;  probably  also  eastward  and  southward ; 
especially  south  of  Judea : — and  of  the  ancient  Church  of 
Antioch,  or  the  Syrian  Church  whence  the  first  Chris- 
tian Gentile  Church  extended  its  branches  throughout 
Syria,  Asia  Minor,  Mesopotamia,  Parthia,  and  into  India. 

HEBREW    CHRISTIANS. 

The  Egyptian  Church,  being  of  Hebrew  origin,  retains 
circumcision  ;  which  it  places  before  baptism  ;  but  it  bap- 
tizes the  children  presently  after  circumcision.  Simon 
Hist.  East.  Churches.  This  seems  to  have  been  the  order 
observed  by  the  Hebrew  Christians  generally ;  circum- 
cision being  bound  to  time  ;  but  not  so  Baptism.  From 
the  question  proposed  by  Fidus  to  Cyprian,  it  may  be  con- 
jectured, that  many  Christians  in  Africa  adhered  to  this 
order  of  the  rites.  The  Deacons  carry  the  children  to  the 
altar ;  where  they  are  anointed  before  baptism ;  and  this 
unction,  they  say,  makes  them  "  new  spiritual  men." 

The  manner  of  Baptism  among  the  Abyssinians,  who 
also  practice  circumcision,  has  already  been  related  in  the 
instance  of  Mr.  Salt's  Mohammedan  Boy.  The  Abyssi- 
nians are  a  branch  of  the  Egyptian,  which  is  a  branch  of 
the  Hebrew  Church. 

THE    SYRIAN    CHURCH. 

tt  is  not  easy  to  ascertain  the  genuine  practices  of  the 
Ancient  Christian  Churches  at  Antioch.  Wars  and  revo- 
lutions have  destroyed  their  authentic  documents  :  but  the 
habits  of  that  Church  must  be  gathered  from  the  practices 
of  those  branches  of  it  which  remain  so  far  as  we  knew 
them.  Simon  Hist.  East.  Churches.  The  Georgians  and 
the  Iberians  practice  infant  baptism  in  the  name  of  the 
Trinity.  The  Godfather  baptizes  the  child ;  the  Priest 
reading  the  baptismal  words.  Baptism  is  conferred  by 
immersion,  and  about  tlvo  years  of  age ;  and  the  child  is 


MODE    OF    BAPTISM.  175 

anointed  after  the  plunging.  They  hold  that  this  anoint- 
ing is  the  principal  part  of  the  ordinance  ;  the  Orientals 
in  general  call  this  unction  "  the  perfection  of  Baptism." 
-  "  Baptism  is  administered  among  the  Armenians  ;  Tour- 
nefort's  Voyage  au  Levant,  vol.  iii ;  by  immersion ;  and 
the  officiating  Priest  pronounces  the  words,  /  baptize  thee 
in  the  Name  of  the  Father,  and  of  the  Son,  and  of  the 
Holy  Ghost ;  and  plunges  the  child  three  times  in  the 
water,  in  memory  of  the  Holy  Trinity.  Though  our 
Missionaries  showed  them  their  mistake,  in  repeating  all 
the  words  at  each  immersion,  there  are  still  many  Priests 
who  do  it  through  mere  ignorance. — They  baptize  only 
on  Sundays,  if  the  child  be  not  in  danger  of  death ;  and 
the  Priest  gives  it  always  the  name  of  the  Saint  of  the 
Day,  or  of  him  whose  feast  is  to  be  the  Day  following,  if 
there  be  no  Saint  for  the  Day,  on  which  the  Baptism  is 
celebrated.  The  midwife  carries  the  child  to  Church,  but 
the  godfather  carries  it  home  to  the  mother,  with  the 
sound  of  drums  and  trumpets,  and  other  instruments  of  the 
country.  The  Baptisms  which  are  administered  on  Christ- 
mas-day are  the  most  magnificent,  and  they  put  off  to  that 
day  the  Baptism  of  such  children  whose  state  of  health 
will  permit  it.  The  most  famous  are  principally  celebrated 
in  places  where  there  is  a  large  pond  or  river.  For  this 
purpose  they  prepare  an  altar  in  a  boat  covered  with  fine 
carpets  :  thither  the  clergy  repair  as  soon  as  the  sun  rises, 
accompanied  by  their  parents,  friends,  and  neighbours ; 
for  whom  they  provide  boats  fitted  and  adorned  in  the 
same  manner.  Be  the  season  ever  so  severe,  after  the 
ordinary  prayers  the  Priest  plunges  the  child  three  times 
into  the  water,  and  performs  the  Unctions." 

The  Nestorians  or  Chaldeans,  whose  Patriarch  takes  the 
name  of  Patriarch  of  Babylon,  are  a  numerous  bocry  of 
Christians  ;  estimated  at  three  hundred  thousand  families. 
— They  are  spread  throughout  the  east.  They  baptize 
children.  They  use  no  Holy  Oil  in  Baptism ;  but  they 
use  it  afterwards  as  a  kind  of  Confirmation.  The  Jacobites 
who  inhabit  the  same  country,  and  say  they  take  their 
name  from  the  Apostle  James,  practice  both  circumcision 
and  baptism. 

Dandini,  Voyage  au  Mont.  Liban,  says — "  The  Maro- 
nites  of  Mount  Lebanon,  as  to  what  regards  the  Sacrament 
of  Baptism,  de   not  preserve  in  the   baptismal  fonts  the 


176_  MODE   OF    BAPTISM, 

water,  which  has  been  sanctified  on  Holy  Saturday,  foT 
this  service,  but  they  sanctify  it  every  time  it  is  wanted, 
by  reciting  a  series  of  long  prayers.  They  plunge  the 
person  receiving  baptism,  three  times  into  this  water :  or 
they  throw  a  portion  of  it  over  him  three  times.  They 
pronounce  but  once  the  necessary  form  of  words,  and  they 
give  a  name  to  the  person  at  the  same  time.  They  use 
no  salt ;  and  they  anoint  not  only  the  head  but  also  the 
breast,  with  the  palms  of  the  hands  which  they  hold  open. 
They  anoint  also  the  shoulders,  with  the  front  and  the 
back  of  the  body,  from  head  to  foot ;  although  in  some  of 
their  books  two  Unctions  are  described,  one  before  Bap- 
tism, the  other  after  it ;  and  this  last  with  certain  words, 
which  have  the  air  of  conferring  the  sacrament  of  Confir- 
mation. They  assured  me  that  they  do  not  use  this 
second  Unction,  and  that  such  books  do  not  describe  their 
true  practice. — The  godfather  does  not  hold  the  child  over 
the  font ;  but  the  priest  having  received  him  from  the  god- 
father, receives  the  child  into  a  large  linen  cloth."  It 
should  be  observed  that  Dandini  was  a  Roman  Priest  sent 
by  the  Pope  on  a  special  commission  to  this  sect  of 
Christians.  He  adds :  "  They  are  accustomed  to  delay 
Baptism,  whether  from  negligence,  or  from  some  other 
cause,  till  the  child  be  fifty  or  sixty  days  old." 

The  true  reason  however  why  the  Maronites  defer  Bap- 
tism for  fifty  days  is,  because  they  consider  the  mother 
unclean  during  the  time  she  keeps  her  bed ;  and  the  child 
would  contract  ceremonial  uncleanness,  by  remaining  with 
the  mother,  in  that  state,  after  having  been  ritually  cleansed 
by  Baptism. 

Mr.  Newell,  the  American  Missionar}r,  who  visited  the 
Syrian  Christians  in  India,  in  1814,  says :  "  I  made  parti- 
cular inquiry  respecting  the  mode  of  Baptism  in  the  Syrian 
Church.  I  found  it  was  affusion.  In  the  administration 
of  this  ordinance  they  mix  cold  and  warm  water  together. 
When  I  asked  them  the  reason  of  this  they  seemed  at  a 
loss  for  an  answer,  and  finally  said,  it  was  because  Christ 
was  baptized  in  a  part  of  the  Jordan  where  another  stream 
met  with  it. — Respecting  the  subjects  of  Baptism,  I  made 
no  inquiry,  as  I  supposed  it  was  a  matter  of  notoriety,  that 
the  Syrians  are  pcedobaptists.  Brother  Hall,  who  con- 
versed with  those  same  Priests  when  he  was  at  Cochin, 


MODE    OF    BAPTISM.  177 

understood  that  children  were  usually  baptized  at  eight 
years  o/c?." 

Is  it  too  much  to  conjecture,  that  those  distant  countries 
to  which  Christianity  penetrated,  have  retained  the  prac- 
tices derived  from  their  forefathers,  more  punctiliously  than 
the  perturbed  nations  of  Christendom  ?  They  have  been 
less  tormented  with  opposing  opinions,  and  ambition  has 
had  less  scope  for  its  operations  among  them,  than  among 
more  extensive  communities  and  interests.  A  slight- 
sketch  of  their  history  may  assist  us  in  forming  a  judg- 
ment on  the  antiquity  of  their  rites. 

"  A  certain  Theophilus  arrived  from  India  very  young, 
among  an  embassy  sent  to  Europe  in  the  thirty-first  year 
of  the  reign  of  Constantine,  A.  D.  337.  He  returned  to 
India  in  the  character  of  a  missionary,  A.  D.  356,  having 
staid  nineteen  years  ;  during  which  his  conversion,  instruc- 
tion, &c,  took  place.  His  voyage  was  by  the  Red  Sea, 
where  he  made  some  converts.  Proceeding  to  the  penin- 
sula of  India,  he  thh'e  found  churches  already  established. 
This  seems  to  be  the  first  mention  of  Christians  on  the 
coast  of  Malabar.  Cosmas  Indicopleustes  found  them 
there,  A.  D.  540,  and  there  the  Portuguese  found  them, 
in  the  latter  end  of  the  fifteenth  century,  on  their  dis- 
covery of  India." 

This  church  was  of  considerable  standing  before  the 
visit  of  Theophilus.  Its  liturgy  was  then  as  it  is  now, 
Syriac.  The  Bishop,  till  within  these  few  years,  was 
consecrated  by  the  primate  of  Ctesiphon,  the  representa- 
tive of  the  ancient  Babylon.  The  merchant  fleets  sailed 
in  the  times  before  Constantine  annually  to  that  coast  from 
Egypt.  By  some  of  these,  missionaries  might  easily  pro- 
ceed to  India.  This  does  not  carry  up  the  date  of  Chris- 
tianity in  that  country  to  the  time  of  the  Apostles  :  though 
more  than  one  of  them  or  their  immediate  disciples  are 
said  by  good  authority  to  have  preached  the  Gospel  in 
India.  I  have  met  with  mention  of  a  Bishop  in  India, 
about  A.  D.  180.  They  are  called  Christians  of  St. 
Thomas. — Kerr's  Report.  La  Croze.  Eusebius 

GREEK    CHURCH. 

We  come  now  to  the  Greek  Church,  whose  authority 
in  favour  of  immersion  is  strongly  pleaded  by  the  Baptists 


178  MODE    OF    BAPTISM. 

although  they  deny  their  testimony  in  respect  of  Pcedo- 
baptism.  Surely,  if  it  be  authority  for  one  practice,  it  is 
authority  also  for  the  other.  It  is  impossible  to  account 
for  the  "  corruption"  of  the  church  in  baptizing  children, 
unless  it  were  an  original  injunction :  since  no  mistake 
could  occur  in  the  language  used  to  describe  it  in  Scrip- 
ture ;  for  this  church  spoke  the  same  language  which  was 
and  still  is  the  dialect  of  their  country.  It  is  not  possible 
to  perceive  by  what  process  they  could  "  corrupt"  the 
gospel  rite. 

Nothing  is  easier  than  to  perceive  by  what  process  they 
varied  immersion  into  baptism.  They  have  done  no  more 
than  take  a  part  for  the  whole.  This  form  of  error  is  the 
mildest  possible  ;  whereas  if  they  have  substituted  the 
baptism  of  infants  for  that  of  men  and  women,  that  is  the 
grossest  possible  form  of  error.  It  is  the  renunciation  of 
a  fixed  Apostolic  principle,  for  the  reception  of  a  contrary 
principle ;  in  direct  violation  of  Scripture  and  Tradition, 
of  their  original  Churches,  and  of  their  best-instructed 
Fathers.  Common  Charity  is  at  no  loss  which  side  to 
take  on  this  question  ;  and  Scripture  and  Charity  coin- 
cide. 

"  Baptism  is  performed  by  Immersion.  It  is  reiterated 
three  times,  at  each  time  plunging  in  the  whole  body  of 
the  child,  which  the  curate  holds  under  the  arms.  At  the 
first  Immersion  he  pronounces  in  his  Language  a  Form  of 

Words,  that  signify  ;   Such  a  one the  Servant  of  God, 

is  baptized  in  the  Name  of  the  Father,  now,  for  ever,  and  in 
Secula  Seculorum. — At  the  second  Immersion   he   says, 

Such  a  one the '  Servant  of  God,  is  baptized,  in  the 

Name  of  the  Son,  SfC.  At  the  third,  In  the  Name  of 
the  Holy  Ghost.  The  godfather  answers  every  time, 
So  be  it.  The  parents  do  not  usually  present  the  child 
till  eight  days  after  its  birth.  On  the  day  of  its  Bap- 
tism, they  take  care  to  warm  a  quantity  of  water,  and  to 
throw  into  it  flowers  of  a  grateful  scent.  After  the  papa 
has  blown  upon  it  and  blessed  it,  pouring  into  it  some 
sacred  oil,  then  with  it  they  anoint  the  body  of  the  child 
so  thoroughly,  that  hardly  any  of  the  water  can  dwell 
upon  it.  They  throw  into  a  hole  that  is  under  the  altar, 
all  that  has  been  used  in  the  ceremony.  The  Greeks  so 
firmly  believe  that  sprinkling  of  water  on  the  head  of  the 
child  is  insufficient  for  Baptism,  that  frequently  they  re- 


MODE    OF    BAPTISM.  179 

baptize  the  Latins  who  embrace  their  Communion  " — 
Tournefort's  Voyage,  Vol.  1. 

"  The  Muscovites  have  a  custom  if  there  are  many- 
children  to  be  baptized,  that  the  Font  is  emptied  for  each 
child,  and  other  water  is  consecrated ;  it  being  their  per- 
suasion, that  the  former  being  soiled  with  the  impurity  oj 
that  child's  original  Sin,  who  had  been  baptized  before, 
it  is  not  fit  to  cleanse  a  second,  much  less  a  third.  They 
dip  the  child  three  times,  pronouncing  the  ordinary  words. 
— Apostate  Christians,  Turks,  or  Tartars,  receive  Baptism 
in  a  brook  or  river,  whereinto  they  are  plunged  over  head 
and  ears." — Ambass.  Trav. 

The  reason  for  this  is  evident.  Running  water  has 
always  been  chosen  for  immersion.  Even  the  Heathen 
preferred  streams,  as  the  Hindoos  at  this  day  prefer  the 
Ganges.  Heifce  the  disciples  of  John  say,  he  baptized 
in  "  living  water;" — the  Jordan.  Hence  he  baptized  at 
Enon,  because  there  were  many  streams  there ;  and 
hence  the  Jewish  priests  were  so  scrupulous,  that  accord- 
ing to  Lightfoot,  if  the  water  in  their  reservoir  vessels 
had  stood  more  than  a  few  hours  without  running  over, 
they  held  it  unfit  for  purification,  and  drew  fresh  water. 
Nothing  can  more  clearly  express  the  ritual  cleansing  of 
the  person  from  guilt :  and  it  is  in  the  instance  of  these 
Christians,  a  remain  of  that  "  putting  away  of  the  filth 
of  the  flesh"  of  that  "  washing  of  the  bodies  of  believers 
in  pure  water,"  which  was  certainly  practised  in  the  Apos- 
tles' time,  previous  to  Baptism.  We  have  something  of 
it  among  ourselves,  in  the  cleanliness  of  the  children  pre- 
sented for  baptism  ;  and  in  the  cleanliness  of  the  mother, 
on  such  occasions ;  as  the  clean  white  dress  anciently 
worn  after  baptism,  was  a,  mark  of  a  new  life  begun,  and 
of  putting  on  the  Lord  Jesus  in  a  way  of  professional 
holiness. 

Hence,  Baptism  was  administered  under  a  variety  of 
forms.  In  some  churches,  Baptism  did  not  supersede  cir- 
cumcision. Elsewhere,  the  priest  did  not  baptize  the 
child.  Some  also  practised  Trine  immersion.  In  some 
churches,  Baptism  was  administered  by  immersion  or  by 
pouring— ^-and  the  sacramental  words  are  pronounced  once, 
or  three  times — but  in  all  those  varying  ceremonies  the 
essential  intent  of  the  rite  is  preserved  ;  because  the  sub- 
ject of  the  ordinance  is  consecrated  to  the  Trinity ' 


180  MODE    OF    BAPTISM. 

XXXVI.  "  Buried  with  Christ  in  Baptism." — Not- 
withstanding the  evils  and  the  superstitions  which  are  the 
natural  consequences  of  accepting  metaphorical  expres- 
sions, as  valid  arguments,  and  reducing  them  to  practice, 
as  if  they  were  literal  propositions — yet  the  overpowering 
authority  of  that  which  describes  believers  as  "Buried 
with  Christ  in  Baptism  J*  is  urged ;  and  disregarding  the 
order  of  the  Apostle's  words,  and  consequently  the  true 
bearing  of  his  argument,  planting  is  placed  before  baptism : 
a  demonstrative  proof  that  the  meaning  of  the  passage  is 
not  accurately  understood.  It  is  said  of  persons  approach- 
ing the  baptismal  water — "  They  are  about  to  be  planted 
together  in  the  likeness  of  his  death,  being  buried  with 
him  by  Baptism  into  death ;  and  they  hope  to  be  planted 
together  in  the  likeness  of  his  resurrection."  What  a 
jumble  of  incoherencies !  I  will  not  affirm  that  neither 
burial  nor  planting  has  any  business  here — but  these  terms, 
thus  applied  without  caution  or  explanation,  delude  both 
speaker  and  hearer. 

In  reading  the  sixth  chapter  of  the  Epistle  to  the  Ro- 
mans, from  which  these  words  are  taken,  we  find  that  in 
order  to  impress  on  Christian  converts,  the  duty  and  im- 
portance of  a  holy  life,  after  their  solemn  profession  made, 
or  in  the  expressive  language  of  the  Apostle  Peter  to  con- 
vince them  that  not  the  putting  away  of  the  filth  of  the 
fleshy  but  the  stipulation  of  a  good  conscience  towards  God 
is  salutary — Paul  uses  three  similitudes  to  denote  more 
effectually  the  same  thing :  what  is  rendered  burial :  plant- 
ing :  and  crucifixion ;  which  all  acknowledge  to  be  une- 
quivocal death.  Now  these  comparisons  evidently  in- 
crease in  force  according  to  the  order  in  which  they  stand ; 
we  are  therefore  obliged  to  accept  the  first  in  a  degree  of 
strength  less  than  the  second,  as  the  second  is  in  strength 
less  than  the  third.  To  place  planting  before  burial  is  to 
violate  the  order  of  ideas  in  the  Apostle's  mind ;  and 
assuredly,  to  place  burial  before  death,  crucifixion,  is  an 
inversion  of  all  propriety,  alone  sufficient  to  convince  us 
that  such  disorder  cannot  be  right.  Burial  after  death  all 
the  world  allows ;  but  death  after  burial  is  unnatural 
and  unscriptural. 

Let  us  examine  the  import  of  these  words,  and  endeav- 
our to  understand  them  by  obtaining  some  fixed  idea  on 
which  to  reason.      In  our  English  language,  burial  implies 


MODE    OF    BAPTISM.  181 

definitive  interment.  So  we  have  "  burial  grounds  ;" 
grounds  for  definitive  interment ;  we  have  a  public  "  burial 
service,"  for  definitive  interment.  In  this  sense  I  deny 
that  Jesus  Christ  was  buried.  He  was  not  definitively 
interred. 

For  what  does  the  original  word  import?  David  saw 
corruption,  and  was  buried;  but  the  son  of  David  saw  no 
corruption,  and  was  not  buried,  Acts  ii.  eiayr},  etaphe,  in 
the  same  sense  as  his  father  David  was.  We  find  this 
word  rendered  burial,  applied  to  our  Lord,  when  a  living 
man,  in  perfect  health,  and  going  about  according  to  his 
custom :  for  we  read  concerning  Mary ;  Mark  xiv.  8. 
evTctcfiuouov,  eig  iov  evTotrpiao/iiov  ;  "  she  is  come  aforehand 
to  anoint  my  body  to  the  burial;''1  which,  if  they  would 
adhere  to  their. own  principles,  they  ought  to  render  u  to 
anoint  my  body  in  the  sepulchre."  This  the  Apostle 
John  expresses,  by  saying,  John  xii.  7,  evTacpiaa/as,  "unto 
the  day  of  my  burial  she  hath  kept  this  ; "  it  was  on  the 
day  of  his  burial  she  expended  this ;  but  can  our  word 
burial  be  correctly  applied  to  a  living  man  in  perfect 
health  ?  There  is  not  the  smallest  pretence  for  annexing 
the  idea  of  definitive  interment  to  that  day  :  our  Lord's  suf- 
ferings were  at  that  time  future.  Nevertheless  he  calls 
it  the  day  of  his  sepulchral  rites. 

Bat  even  in  the  case  of  dead  bodies,  we  find  the  word 
burial  used,  where  common  sense  forbids  its  application. 
This  inadvertency  misleads  English  readers.  So  we  read, 
Acts  v.  6  ;  that  "  the  young  men  arose,  and  wound  up 
Ananias  and  carried  him  out,  edaipav^  ethapsan,  and  buried 
him."  They  did  the  same,  Verse  10  ;  sdaxpav,  ethapsan, 
to  his  wife  Sapphira  :  "  They  buried  her  by  her  husband." 
The  term  burial  used  in  these  cases,  in  the  sense  of  defi- 
nitive interment  cannot  be  accepted. 

What !  buri/  a  man,  definitively  inter  him,  his  nearest  and 
dearest  relations  not  knowing  of  his  death  1  even  his  wife 
remaining  in  perfect  ignorance  of  his  disease  ! — Bury  a 
woman,  too,  by  men  !  Contrary  to  decency  !  Contrary  to 
the  custom  of  the  county  !  Contrary  to  the  laws  !  Con- 
trary to  every  thing  human  and  divine  !  Can  there  be 
stronger  proof  that  the  word  rendered  to  bury,  must  be 
taken  here  in  a  sense  very  distinct  from  that  of  definitive 
interment,  although  applied  to  persons  no  longer  living. 

Even  in  the  parable  of  the  rich  man,  who  is  said  to  be 
16 


182  MODE    OF    BAPTISM. 

buried,  Luke  xvi.  22 ;  our  Lord  does  not  mean  to  admit- 
of  the  smallest  interval  between  his  death  and  punishment 
He  died  ;  and  while  his  body  was  preparing  for  interment, 
his  soul  was  in  torment. 

Every  thing  concurs  to  support  the  explanation  given 
by  Parkhurst,  in  his  Dictionary.  He  says,  the  word 
"  includes  the  whole  funeral  apparatus  of  a  dead  body. 
To  prepare  a  corpse  for  burial,  as  by  washing,  anoint- 
ing, swathing,  &c.  Matt.  xxvi.  12 ;  the  instance  of  Mary 
anointing  our  Lord,  while  living ;  i  She  did  it  for  my 
burial.'  John  xix.  40 ;"  the  instance  of  our  Lord's 
body  prepared  by  Joseph  of  Arimathea,  and  Nicodemus. 

The  Jewish  ceremonies  previous  to  definitive  interment 
were  always  reckoned  strict  and  essential  parts  of  their 
religion.  The  Jews  have  institutions  to  enforce  them. 
They  cannot  be  omitted.  Those  who  attempt  it  incur 
the  greater  excommunication.  In  our  present  inquiry, 
we  need  only  consider  two — washing  and  anointing.  If 
we  examine  how  far  these  preparatory  services  were  ap- 
plied to  the  dead  body  of  Christ,  we  shall  find  that  in  the 
nature  of  things,  and  according  to  Scripture,  he  could  not 
have  been  buried,  definitively  interred.  He  himself  had 
hinted,  while  living,  that  although  anointing  was  a  cus- 
tomary funeral  preparation,  yet  that  his  body  had  received 
all  the  anointing  it  ever  should  have  ;  and  according!}',  the 
good  women,  his  disciples,  who  "saw  how  they  laid  him," 
went  away  into  the  city,  and  prepared  spices,  and  oint- 
ments, and  came  in  the  morning  early,  that  they  might 
anoint  hiin ;  but  his  resurrection  disappointed  their  pur- 
pose, Luke  xxiii.  56  ;  Mark  xv.  47. 

If  this  second  step  in  the  preparation  for  definitive  inter- 
ment) anointing,  had  not  passed  on  our  Lord,  how  could 
he  be  definitively  interred!  If  he  were  definitively  interred) 
how  could  the  women  expect  to  obtain  his  body,  that  they 
might  anoint  it  ?  Who  would  disinter  a  body — to  con- 
tinue the  preparatory  services  proper  eefore  it  was  com- 
mitted to  the  grave !  What  a  contradiction  in  terms  ! 
That  our  Lord's  body  was  washed,  is  evident ;  for  the 
Apostle  John  says,  John  xix.  40  ;  it  was  "  clothed  in  linen 
cloths " — which  was  never  done  till  after  washing :  and 
indeed,  no  body  could  ever  require  this  more  than  our 
Lord's  body,  for  he  had  been  repeatedly  baptized  in  his 
own  blood  ;  his  blood  had  been  poured  out  over  him. 


MODE    OF    BAPTISM.  183 

That  washing  was  the  first  preparation  for  interment,  is 
evident  from  the  instance  of  Dorcas ;  Acts  ix.  37 ;  "  who 
fell  sick,  and  died ;  whom  when  they  had  washed,  they 
laid  in  an  upper  chamber."  It  was  to  such  washing  at 
death  that  the  Jews  compared  the  ritual  washing  bestowed 
on  their  converts ;  that  washing  indicating  ceremonial  death 
in  the  party ;  because  such  washing  indicated  a  state  of 
natural  death  in  the  body  which  received  it,  according  to 
the  custom  of  their  whole  nation.  In  like  manner  our 
Lord's  body  was  washed.  Moreover,  as  Dorcas  was 
removed  for  convenience  to  an  upper  chamber,  so  was 
our  Lord  removed  to  an  unfinished  tomb  in  the  garden. 
There  was  no  time  for  more  ;  and  although  spices  were 
thrown  over  him,  yet  even  this  was  incomplete ;  for  the 
women  who  designed  to  anoint  him,  also  "  brought  spi- 
ces." If  then  this  preparation  for  intended  embalment 
was  so  strongly  pressed  for  time,  and  therefore  so  slightl} 
executed  ;  if  the  second  preparation  for  interment,  anoint- 
ing, had  not  been  commenced,  but  was  postponed,  and 
attempted  on  the  third  day  after  his  being  deposited  in 
Joseph's  tomb,  what  argument  can  be  founded  on  the  delu- 
sive use  of  the  term  "  buried"  in  our  version,  as  import- 
ing the  grave  in  which  his  body  lay  !  Was  he  truly  and 
without  equivocation  definitively  interred  ? 

Let*us  apply  this  view  of  the  state  of  our  Lord's  body, 
on  which  the  sepulchral  rites  were  begun,  to  the  subject 
under  consideration.  How  was  the  baptism  of  believers 
assimilated  to  this  ? 

r.  I  answer: — Whoever  was  ritually  united  to  Christ, 
was  baptized  into  the  profession  of  his  death,  by  that  wash- 
ing at  baptism  which  "  put  away  the  filth  of  the  flesh  ; " 
— by  that  washing,  which  all  considered  as  importing 
death;  which  all  esteemed  a  proof  of  death;  and  which 
all  took  for  death,  and  called  death.  Such  a  person  was 
conformed  to  what  had  passed  on  Christ's  body.  He  was 
not  definitively  interred,  for  Christ  was  not  definitively 
interred.;  but  he  underwent  the  ritual  preparation  for  defi- 
nitive interment,  as  Christ  underwent  the  mortuary  prepa- 
ration for  definitive  interment.  The  resemblance  is  exact 
and  striking.  It  gives  also  the  true  import  of  this  compa- 
rison— baptized  into  a  conformity  to  that  preparation  for 
definitive  interment  which  had  passed  on  Christ ;  washed 
from  former  sins  and  pollutions ;  as  Christ  was  washed  from 


1S4  MODE    OF    BAPTISM. 

natural  defilements,  and  from  the  effects  of  his  sufferings. 
For  what  purpose  is  this  death  ? — that  we  might  afterwards 
"walk  in  newness  of  life."  The  Apostle  reserves  his 
particle  of  likeness  for  the  proper  action  of  baptism,  that 
which  represented  rising  again,  as  Christ  rose  again,  to 
the  glory  of  God  the  Father. 

2.  Although  the  Apostle  does  not  describe  the  baptism 
of  converts  as  possessing  any  resemblance  to  the  death  of 
Christ ;  yet  he  does  describe  what  is  rendered  planting, 
as  possessing  such  resemblance,  to  express  which  he  em- 
ploys a  significant  and  specific  term,  ouoiw/uuti,  omoiomati. 

Macknight  endeavouring  to  explain  this  allusion,  says  : 
"  The  burying  of  Christ  and  of  believers  in  baptism,  is 
fitly  enough  compared  to  the  planting  of  seeds  in  the 
earth,"  &c.  How  strangely  ignorant  are  some  learned 
men!  Seeds  are  not  planted:  they  are  sown;  and  the 
Apostle  speaks  expressly  and  repeatedly  of  the  body  as 
sown  in  the  earth  by  definitive  interment,  when  his  subject 
related  to  a  body  so  deposited ;  then  he  employs  a  distinct 
and  proper  word,  1  Cor.  xv.  43,  aneigsToci,  speiretai,  to  sig- 
nify definitive  interment,  or  sowing. 

The  proper  sense  of  the  term  here  used,  we  learn  from 
the  Apostle  James,  in  whose  Epistle,  Chap.  i.  21,  it  denotes 
engrafting.  What  is  the  process  of  engrafting  ? — -The 
scion  is  wholly  and  entirely  removed  from  the  parent  stock  ; 
— no  longer  draws  nourishment,  or  influence  from  it ; — no 
longer  depends  on  that  for  vitality  and  progress,  Rom.  xi. 
17 ;  but  draws  nourishment  and  influence  from  another 
root,  depends  on  another  stem  for  vitality  and  progress  ; 
and  is  wholly  supported  by  its  new  connection.  Is  not 
this  the  exact  "  similitude"  of  Christ's  personal  state  in 
heaven  ?  No  longer  connected  with  this  world  by  bodily 
ties  ; — no  longer  partaking  of  earthly  food,  or  drinking  of 
the  fruit  of  the  vine  ; — no  longer  subject  to  bodily  incon- 
veniences— to  suffering,  to  insult  and  to  death  : — He  being 
raised,  dieth  no  more.  His  resurrection  is  to  glory — and 
he  draws  all  his  honours  from  the  blissful  state  and  world  : 
he  is  transplanted  from  earth  to  heaven.  In  like  man- 
ner converts,  heathen  converts  especially,  at  their  profes- 
sion of  Christ,  are  transplanted  into  a  new  state.  Old 
things  are  done  away,  all  things  are  become  new.  Old 
connections  are  shaken  off;  old  practices  are  abandoned ; 
old  principles  are  disavowed ;  old  names  even  are   relin- 


Mode  of  baptism.  185 

quished.  The  old  man  is  no  more.  Instead  of  these  old 
things,  the  newly  transplanted  person  draws  nourishment 
and  influence  from  his  new  connection  ;  depends  on  his 
new  source  for  vitality  and  progress  ;  is  wholly  supported 
by  a  new  sap,  and  possesses  a  new  life,  to  be  dated  and 
reckoned  from  the  day  of  his  transplantation.  "  If,  then, 
we  have  been  transplanted  conformably  to  the  similitude 
of  Christ's  death,  we  shall  be  further,  into  that  of  his 
resurrection  as  the  direct  consequence  ;"  spending  the 
remainder  of  our  time  in  godly  fear,  and  bringing  forth  the 
fruits  of  genuine  piety,  Col.  iii.  1.  This  resurrection  is 
from  the  death  of  sin,  to  a  new  life  of  holiness ;  and  is 
manifested  on  earth — not  in  heaven. 

3.  This  sense  is  confirmed  by  the  import  of  the  third 
simile,  crucifixion,  on  the  consequences  of  which  the 
Apostle  reasons  at  length.  Our  old  man  is  crucified  with 
'Christ : — in  order  that  as  in  baptism  we  professed  death 
unto  sin,  by  undergoing  a  metaphorical  death,  washing, 
preparatory  to  interment : — in  order  that  as  in  transplan- 
tation we  broke  off  all  connection  with  our  former  state- 
so  in  this  crucifixion,  "  the  body  of  sin  might  be  destroyed." 
The  Apostle's  purpose  is  one,  though  his  similies  be 
three.  He  exhorts,  that  after  baptism  we  should  walk  in 
newness  of  life  ;  that  after  transplantation  we  should  con- 
form to  the  holiness  and  resurrection  of  Christ ;  that  after 
crucifixion,  we  should  "  yield  ourselves  unto  God,  as  those 
who  are  alive  from  the  dead,  and  our  members  as  instruments 
of  righteousness  unto  God."  These  similies  are  three  ; 
but  the  purpose  of  them  all  is.  one.  The  last  also  is  the 
strongest.  The  middle  one  is  marked  by  the  point  of  simili- 
tude ;  the  first  is  the  weakest,  and  preparatory  to  the  others. 
They  must  stand  prepared  for  interment,  transplanted,  cru- 
cified.    To  violate  their  order  is  to  wrong  the  Apostle. 

We  are  now  prepared  to  understand  a  literal  version  of 
the  argument. — "  How  shall  we,  who  are  dead  to  sin,  live 
any  longer  therein  ?  Know  ye  not  that  whosoever  of  us 
are  baptized,  eig^  eis,  to  a  profession  of  Jesus  Christ,  are 
baptized,  eig,  m,  to  a  profession  of  his  death  ?  We  are 
therefore  prepared  for  interment,  dice,  dia,  for  the  pur- 
pose of  Baptism,  e*s,  eis,  to  a  profession  of  his  death,  wa9 
ina,  in  order  that  in  like  manner  as  Christ  was  raised  from 
the  dead,  diay  dia,  for  the  purpose  of  the  glory  of  the 
Father,  so  also  to  the  glorv  of  the  Father  we  should  walk 
16* 


186  MODE    OF    BAPTISE. 

in  newness  of  life.  So  surely  as  we  have  been  transplanted 
together  by  similitude  of  his  death,  moreover,  much  more, 
by  that  of  his  resurrection,  we  shall  be.  Knowing  this, 
therefore  our  old  man  is  crucified  with  him,  that  the  body 
of  sin  might  be  destroyed,  that  we  should  not  henceforth 
serve  sin  : — for  the  dead  is  discharged  from  sin." 

There  can  be  no  doubt  that  the  resurrection  after  cruci- 
fixion, and  that  the  resurrection  after  baptism  are  intended 
for  this  life.  The  inference  is  undeniable,  that  the  resur- 
rection after  planting  must  also  be  intended  for  this  life. 
See  how  easily  by  foolishly  realizing  a  metaphorical  ex- 
pression into  a  literal  proposition,  Hymeneus  and  Philetus 
might  err  concerning  the  faith,  2  Tim.  ii.  18,  saying  that 
"  the  resurrection  is  past  already,"  in  baptism  ! 

The  Latin  term  immersion,  to  an  English  reader,  is  not 
a  translation  of  the  Greek  term  baptize ; — which  Greek 
term  suffers  extreme  violence  when  forced  into  English  by 
the  term  plunging. — I  have  shown,  that  the  baptism  by  the 
Holy  Ghost  descended — that  the  baptism  of  Nebuchad 
nezzar  descended — that  the  baptism  received  by  the  ancient 
Israelites  also  descended — that  the  use  of  the  word  baptize 
by  the  lxx,  stands  opposed  to  the  sense  of  plunging — that 
the  Hebrew  rite  of  washing  was  long  prior  to  Christ,  and 
was  continued  in  Christian  baptism,  with  additions ; — as 
the  Lord's  Supper  was  a  continuation  of  a  part  of  the 
Passover  with  additions ; — that  the  additions  to  ritual 
washing  were  the  true  and  proper  Baptism — that  Scripture 
enables  us  to  distinguish  between  the  two  actions  of 
immersion  and  baptism — that  the  churches  who  best  under- 
stood the  language  of  the  New  Testament,  it  being  their 
mother  tongue,  observed  and  perpetuated  the  distinction 
between  immersion  and  baptism — that  the  distinction  be- 
tween immersion  and  baptism  obtains  at  this  day,  and  is 
still  practised ;  that  this  ritual  washing,  or  cleansing,  re- 
sembling that  always  applied  to  the  dead,  recalled  the  idea 
of  mortal  departure — while  the  addition  made  to  it  under 
the  Gospel  dispensation,  expressed  and  signified  profes- 
sional holiness,  a  resurrection,  a  newness  of  life  ;  therefore, 

WHOEVER  ADOPTS  IMMERSION  WITHOUT  ADDING  POUR- 
ING, MAY  CERTAINLY  CLAIM  ALL  THE  CREDIT  DUE  TO 
THE  REVIVAL  OP  AN  ANCIENT  JEWISH  CEREMONY,  SIGNI- 
FYING DEATH  ;— but  CHRISTIAN  BAPTISM  signi- 
fying LIFE,  THEY  DO  NOT  PRACTICE 


CHRISTIAN    BAPTISM 

AS    ADMINISTERED 

EY   THE 

APOSTLES    AND    EVANGELISTS, 

AND   THE 

PRIMITIVE    CHRISTIANS. 


Of  the  hundred  testimonies  quoted  from  critics  by 
Mr.  Booth,  on  the  subject  of  Baptism,  in  his  "  Pcedobap- 
tism  Examined,"  ninety-nine  are  repetitions  or  copies 
reducible  to  the  effect  and  power  of  one  or  two  original 
witnesses.  He  thus  quotes  Deylingius,  who  says  :  "  So 
long  as  the  Apostles  lived,  as  many  believe,  immersion  only 
was  used ;  to  which  afterwards,  perhaps,  they  added  a 
kind  of  affusion  ;  such  as  the  Greeks  practice  at  this  day, 

AFTER    HAVING    PERFORMED     THE    TRINE    IMMERSION."       Do 

the  Greeks,  at  this  day,  add  a  kind  of  pouring,  after 
immersion  ? — then  they  do  not  consider  immersion  as  the 
whole  of  Baptism  but  only  as  preparatory  to  it ;  exactly 
as  their  disciples  in  Abyssinia  perform  the  ordinance,  and 
"perhaps"  this  they  received  from  the  Apostles'  days. 
But  since  Baptism  has  certainly  undergone  many  varia- 
tions, what  confidence  is  due  to  the  Greeks  of  this  day  ? 
How  far  may  this  "perhaps"  be  converted  into  certainty  ? 
— always  supposing  that  the  higher  we  can  trace  the  evi- 
dence, the  nearer  to  the  first  century,  the  more  effectually 
it  justifies  our  reliance.  To  which  we  add,  that  inde- 
pendent witnesses,  if  possible  to  be  obtained,  are  worthy 
of  more   than   double   honour :   their  united  testimony  is 


188  EXPLANATION    OP    THE    ENGRAVINGS. 

credible  in  a  much  greater  ratio,  than  the  testimony  of 
each  taken  singly ;  or  if  supposed  to  stand  alonp 

Montfaucon  observed  in  the  Preface  to  his  Antiquite 
ExpUquee,  that  we  learn  a  thousand  particulars  from 
ancient  representations,  sculptures,  &c,  concerning  points 
of  classic  inquir}^,  which  are  not  mentioned  by  any  of  the 
old  writers.  Robinson,  in  his  History  of  Baptism,  intro- 
duced those  ancient  representations  of  that  Christian  ordi- 
nance, which  he  conceived  might  illustrate  the  subject. 
For  these  speak  the  same  language  to  all  nations.  They 
present  no  difficulty  of  construction,  nor  variation  of  sense 
in  particles  or  prepositions  ;  the  learned  and  the  unlearned 
may  translate  them  with  equal  correctness,  and  with  equal 
facility.  They  are  vouchers  for  the  time  in  which  they 
were  executed ;  and  though  we  cannot  hear  the  men  of 
that  generation  viva  voce,  and  we  dare  not  put  words  into 
their  lips,  yet  we  may  see  their  testimony,  and  judge  of 
its  relevancy  to  the  inquiry  that  engages  our  attention. 
For  these  reasons,  and  in  full  reliance  on  their  authenticity 
and  authority,  the  following  subjects  have  been  compiled  ; 
being  thirteen  illustrations  of  the  circumstances  anciently 
connected  with  the  mode  of  baptism. 


189 


I.    BAPTISM  OF  JESUS  CHRIST 


This  subject  is  an  ornament  on  the  door  of  the 
great  Church  at  Pisa.  From  the  shape  of  the  cha- 
racters it  must  be  of  very  ancient  workmanship.  The 
motto  upon  it  is  Baptizat.  It  was  obviously  made 
for  some  Christian  establishment.  According  to  the 
tradition  current  among  the  Pisans,  it  was  brought 
from  Jerusalem  by  the  Crusaders,  about  the  com- 
mencement of  the  twelfth  century. 


191 


II.    BAPTISM    OF    CHRIST    IN    JORDAN. 


This  picture  is  taken  from  the  Church  on  the  Via 
Qstiensis,  at  Rome.  The  outside  is  a  plate  of  brass 
covering  a  substance  of  wood.  The  figures  are  partly 
in  relief,  partly  engraved.  Some  of  the  hollows  are 
inlaid  with  silver.  The  inscriptions  are  in  Greek, 
with  the  motto— BAH TIC HC. 

The  door  which  it  covers  is  dated  1070 ;  but  the 
plate  is  much  older  than  the  door  ;  and  from  the 
letters,  it  is  manifestly  of  Greek  origin  and  very 
ancient  workmanship. 


193 


III.    JESUS  BAPTIZED  IN  THE  RIVER  JORDAN. 


This  picture  is  copied  from  the  door  of  the  Church 
at  Beneventum,  which  was  one  of  the  first  cities  in 
Italy  where  the  Gospel  was  introduced.  The  ordi- 
nance of  Baptism  is  represented  as  conjoining  both 
Immersion  and  Aspersion.  It  is  rudely  executed 
and  extremely  ancient. 


17 


195 


IV.    BAPTISM   OF    CHRIST    IN   JORDAN. 


This  representation  is  the  centre-piece  of  the  dome 
of  the  Baptistery  at  Ravenna  ;  which  building  was 
erected  and  decorated  in  454. 

John  the  Baptist  is  drawn  as  standing  on  the  bank 
of  the  river,  holding  in  his  right  hand  a  shell  from 
which  he  pours  water  on  the  head  of  Christ  who  is 
standing  in  the  water.  Over  the  Lord  is  a  crown  of 
glory,  and  the  figure  of  a  dove,  symbolizing  the  Holy 
Spirit.  The  rite  of  Baptism  appears  to  be  performed 
both  by  Immersion  and  Affusion  at  the  same  time. 
The  name  jordann  is  written  c  ver  the  head  of  the 
mythological  figure,  which  according  to  the  custom 
of  the  ancients  represented  that  river. 


197 


V.    CHRIST   BAPTIZED  IN  JORDAN, 


This  is  a  representation  in  Mosaic  of  the  Baptism 
of  Christ  in  Jordan,  preserved  in  the  Church,  in  Cos- 
medin,  at  Ravenna,  which  was  erected,  A.  D.  401. 

In  the  centre  is  Christ  our  Saviour  in  the  river 
Jordan.  On  a  rock  stands  John  the  Baptist,  in  his 
left  hand  is  &  bent  rod,  and  his  right  hand  holds  a 
patera,  shell ;  from  which  he  pours  water  on  the 
head  of  the  Redeemer;  over  whom  descends  the 
dove,  the  symbol  of  the  Holy  Ghost,  with  expanded 
wings,  and  emitting  rays  of  glory  and  grace. 


1T 


199 

VI.  ANCIENT  BATH. 


To  remove  all  doubts  whether  Baptism  could  be 
administered  in  the  house  by  means  of  baths ;  this 
plate  contains  one  example  of  those  articles,  which 
might  be  removed  from  one  room  into  another ;  and 
in  such  a  bath  the '  house1  of  Cornelius  might  have 
been  baptized.  The  Philippian  jailor  having  used 
probably  such  a  portable  bath  to  wash  the  lacerated 
bodies  of  Paul  and  Silas,  "  straightway"  used  the 
very  same  for  the  purpose  of  receiving  Baptism.* 

*  The  bath  represented  above  is  still  extant  in  the  celebrated  Baptis- 
tery of  Constantine  at  Rome  near  the  Lateran.  It  was  used  for  Baptism 
from  the  earliest  times. 


2Cj 


VII.    BAPTISM  OF  A  HEATHEN  KING  AND  QUEEN. 


4$ 

m 

^L^ 

fell 

w 

li 

s 

1    V     \I 

=^j^ 

This  picture  represents  the  King  and  his  Queen  in 
a  family  bath  ;  and  in  addition  to  the  immersion,  a 
man  in  a  military  habit  pouring  water  on  them  from 
a  vase.  In  the  original,  attendants  are  around  them, 
witnessing  the  administration  of  the  ordinance.  This 
sculpture  combines  both  this  delineation  and  also 
that  of  engraving  VIII. ;  and  is  found  at  Chigi,  near 
Naples.  From  the  dresses,  they  are  Longobardi, 
who  received  Christianity  through  the  influence  of 
Theolinda,  A.  D.  591.  It  is  the  Baptism  of  Argilulfus 
the  king,  and  Theolinda  the  queen  of  the  Longobardi, 
who  occupied  Beneventum  in  the  sixth  century. 


203 


VIII.    ADMINISTRATION  OF  BAPTISM. 


This  depicts,  1.  The  candidate  kneeling  down  and 
praying  near  the  bath  of  water ;  and  a  hand  issues 
from  a  cloud  above  him,  to  denote  the  acquiescence 
of  heaven  in  his  petitions.  2.  Baptism  is  adminis- 
tered by  pouring  water  out  of  a  vase  on  persons 
who  are  kneeling  on  the  ground,  and  not  immersed 
at  all.  Either  then,  Baptism  was  administered 
without  immersion ,  by  pouring  only  ;  or  those  persons 
had  previously  been  immersed,  and  afterwards  re- 
ceived Baptism,  as  a  distinct,  subsequent,  and  sepa- 
rate act.  Either  of  these  facts,  and  one  of  them 
must  be  the  truth,  cuts  up  the  Baptist  system  by  the 
roots. 


205 


IX.    BAPTISM  OUTSIDE  OF  A  CHURCH. 


The  boy  is  unclothed,  and  the  ordinance  is  ad- 
ministered by  pouring.  This  representation  shows, 
that  the  present  Abyssinian  mode  of  Baptism  an- 
ciently was  extant  among  the  Greeks,  as  well  as 
among-  the  Romans.  This  plate  is  at  Rome,  yet  it 
was  the  work  of  Greek  artists,  in  the  ninth  or  tenth 
century. 


18 


207 


X.    LAURENTILS  BAPTIZING  ROMANUS. 


This  representation  is  in  the  Church  of  Lawrence, 
extra  muros,  at  Rome.  The  jugs  or  vases  are  re- 
markable ;  being  the  same  as  in  other  pictures  of 
far  remoter  antiquity.  The  action  of  pouring  is  the 
same,  and  by  au  Ecclesiastic. 

In  the  other  Baptisms  portrayed  in  plates  VII. 
and  VIII. ;  as  they  were  performed  in  an  inconve- 
nient manner  and  place,  it  might  be  alleged,  that 
the  peculiar  vase  was  adopted,  because  there  was 
not  a  better  vehicle  at  hand  ;  but  this  objection  does 
not  apply  to  this  case,  because  Lawrence,  the  Mar- 
tyr-preacher, is  depicted  as  formally  administering 
Baptism  in  a  regular  Baptistery  by  pouring  ! 


309 


XI.    BAPTISM  OF  THE   EMPEROR  CONSTANTINE. 


V 

% 

vIM 

s 

#if] 

V 

— -^ 

WJ 

)  I 

I 

1 

=p? 

^^ 

This  is  a  representation  of  the  Baptism  of  Con- 
stantine  the  Great.  The  Emperor  receiving"  Baptism 
is  immersed  in  the  bath,  metaphorically  called  the 
"  laver  of  regeneration;''  and  Eusebius  adds  the 
proper  rite  of  Baptism,  by  pouring  water  on  the 
Monarch's  head. 


18» 


211 


XII.   JESUS  CHRIST  BAPTIZED  IN   THE  JORDAN 
BY  JOHN    BAPTIST. 


This  picture  is  in  the  small-  chapel  of  the  Cata- 
comb of  Pontianus,  called  the  "  Chapel  of  the  Bap- 
tistery." Beneath  the  portraits  is  painted  one  of 
those  crosses,  ornamented  with  precious  stones,  call- 
ed GemmatcB ;  to  the  arms  of  which  are  hung  the 
symbolical  characters  of  Christ,  A  and  SI. — Arringhi, 
Roma  Solterranea,  Tome  1. 

The  Lamb  is  introduced  in  allusion  to  "  the  Lamb 
of  God;"  and  the  sirigle  angel  in  this  representation 
proves  that  it  is  a  work  of  the  most  remote  antiquity. 


BAPTISMAL   CEREMONIES 


We  have  thus  adduced  twelve  ancient  examples  of  Bap- 
tism, all  administered  by  pouring.  The  number  might 
easily  be  made  up  to  fifty  ;  while  on  the  contrary  not  one 
instance  of  plunging  can  be  adduced.  The  numerous 
instances  of  Baptism  by  pouring  plainly  show,  that  the 
action  and  attitude  of  the  administrator  of  the  ordinance 
and  of  the  person  submitting  to  the  rite  were  constantly 
the  same.  Whence  as  the  uniformity  amounts  to  iden- 
tity, we  learn  that  they  are  implicit  and  unvarying  repe- 
titions of  one  original  appointment.  On  these  representa- 
tions of  ancient  Baptism  in  the  engravings,  the  antiquary 
Ciampini  reasons  to  the  following  effect.  In  these  pic- 
tures we  see  Christ  immersed  in  water,  and  John  also 
pouring  water  on  his  head.  This  raises  a  doubt  whether 
Baptism  should  be  performed  by  immersion,  or  by  aspersion, 
or  by  both.  That  the  rite  of  Baptism  was  anciently  per- 
formed by  immersion,  we  have  the  testimony  of  numerous 
representations,  and  of  various  writers. 

He  proceeds  to  investigate  the  difficulties  presented  by 
these  testimonies ;  which  he  reduces  chiefly  to,  I.  The 
person  who  administers  Baptism  ; — who  is  a  layman,  not  an 
ecclesiastic.  II.  Baptism  is  administered  by  immersion, 
and  by  aspersion.  He  concludes,  after  considerable  argu- 
ment, as  to  the  first  difficulty,  that  all  the  canonists  agree 
that  in  cases  of  necessity,  laymen  may  administer  Baptism. 

He  proceeds  to  draw  the  following  inferences  on  the 
second  point. — "  It  is  beyond  all  doubt,  that  the  first  faith- 
ful were  baptized  wherever  convenience  offered : — some 
in  rivers,  others  in  fountains,  others  in  lakes,  others  by  the 
way-side,  others  in  the  sea,  others  in  private  houses.  The 
mode  of  Baptism  also  differed,  as  is  believed;  insomuch 
that  if  they  were  in  a  place  convenient  for  immersion,  bap- 


214  BAPTISMAL    CEREMONIES. 

tism  was  conferred  by  immersion :  if  they  were  in  a  place 
where  streams,  fountains,  or  other  lesser  waters  were 
found,  water  was  poured  on  the  head." 

Some  writers  think  that  submersion  was  sometimes 
practised  in  Baptism.  The  word  first  occurs  in  a  letter  of 
Alkwin  to  iEdwin ;  both  being  Saxons.  They  lived  in 
the  eighth  century.  Trine  submersion  is  alluded  to  by 
the  same  writer. 

Ciampini  sums  up  the  whole  in  these  words :  "  Bap- 
tismus  itaque  primitiva  in  ecclesia,  ut  nuper  exposuimus,  ubi- 
cunque  se  qfferebat  occasio,  celebratur ;  nam  in  fluminibus ; 
infontibus;  in  Mari,  Domi,  aliisque  in  locis  hoc  primum  ad 
salutis  januam  ministrabatur  sacr amentum. V  From  the 
expressions  used  by  this  antiquary,  it  appears  that  he  had 
not  arrived  at  any  determinate  opinions  on  the  subject  of 
Baptism,  as  represented  by  these  exhibitions.  He  per- 
ceived their  testimony  and  acknowledged  their  compe- 
tence ;  'but  he  draws  his  inferences  with  indecision. 

It  does  not  appear  to  have  occurred  to  Ciampini,  that 
these  pictures  represent,  as  passing  at  the  same  instant, 
actions  really  distinct ;  because  such  was  the  necessity 
under  which  the  art  of  the  painter  or  sculptor  was  con- 
fined. The  descent  of  the  Holy  Ghost  was  not  till  after  our 
Lord  had  come  up  out  of  Jordan  :  yet  in  all  these  subjects 
it  is  represented  as  descending  upon  him  while  in  Jordan : 
contrary  to  the  moment  of  time,  and  to  the  text.  In  like 
manner,  the  action  of  the  Baptist,  pouring,  is  distinct  from 
the  prior  immersion,  though  consecutive  on  it.  ,  Neither 
painter  nor  sculptor  could  represent  this  action  as  distinct 
from  the  other,  without  employing  two  pictures  or  two 
sculptors. 

There  are  five  ancient  and  ecclesiastical  representations, 
in  which  our  Lord  Christ  appears  in  the  water  of  Jordan. 
It  is  to  no  purpose  to  dispute  about  the  power  of  the  Greek 
preposition  or  particle.  We  have  only  to  open  our  eyes, 
and  declare  whether  or  not  his  figure  be  partly  immersed 
in  the  water.  It  is  a  question  not  of  grammar,  but  of 
appeal  to  the  senses.     This  is  immersion. 

Although  Jesus  is  in  the  water,  yet  John  is  not.  Every 
one  of  these  representations,  as  also  others  instanced  by 
Robinson,  places  John  on  the  bank  of  the  river,  but  not  in 
the  water.  This  is  consistent  with  Holy  Scripture,  which 
never  gives  the  least  hint  of  John's  being  in  the  Jordan. 


BAPTISMAL    CEREMONIES.  215 

It  follows  demonstratively,  that  John,  standing  on  the 
bank  and  higher  than  Jesus,  could  not  possibly  plunge 
him.  Unless  he  were  in  the  water — which  he  is  not — he 
could  not  have  sufficient  power  over  the  person  of  any 
one  who  is  in  the  water  to  plunge  him. 

Supposing  it  possible  that  John  could  have  had  power, 
not  being  himself  in  the  water,  to  plunge  a  person  who 
was  in  the  water,  yet  it  is  clear,  from  these  ancient  eccle- 
siastical representations,  that  he  did  not  exert  that  power. 
He  employed  an  action  entirely  different,  and  even  incon- 
sistent with  it :  for  after  the  immersion  of  the  party,  he 
administered  baptism,  by  pouring  water  on  the  head  of 
the  subject  baptized.  This  is  the  action  of  all  the  in- 
stances :  not  of  those  representations  only  which  may  be 
attributed  to  the  Latins  ;  but  of  those  wrought  by  Greeks, 
and  for  Greeks.  There  is  no  room  for  equivocation. 
The  Greek  letters  prove  that  they  are  Greek  representa- 
tions ;  and  their  conservation  and  dedication  as  spoils  of 
war,  mark  their  origin  in  a  country  far  distant  from  Italy ; 
where  their  evidence  on  the  subject  of  Baptism  was  not 
anticipated.  Arians  and  Orthodox,  who  agreed  in  nothing 
else,  all  attest  to  this  representation. 

Those  Greek  and  Latin  workmen,  with  the  Greek  and 
Latin  ecclesiastics  under  whose  direction  they  wrought, 
together  with  their  churches,  either  believed  that  John's 
baptism  was  administered  by  pouring,  or  they  were  guilty 
of  a  conspiracy  and  intention  to  deceive  their  people  ;  by 
representing  this  action  as  performed  in  a  certain  manner, 
when  they  knew  in  their  hearts  and  consciences  that  it 
was  performed  in  a  manner  totally  different,  absolutely 
inconsistent  with  what  they  represented  ;  and  nothing 
less  than  impossible  to  be  thus  performed  at  the  time,  and 
for  the  purpose. — Those  may  believe  this  who  can.  There 
was  no  purpose  to  be  answered  by  this  flagrant  iniquity. 
The  workmen  lived  in  distant  countries :  they  lived  in 
distant  ages :  how  then  could  they  combine  ?  Who  does 
not  see  in  these  distinct  evidences  the  universal  convic- 
tion of  the  truth  of  the  action,  as  here  represented  ? — A 
more  forcible  appeal  cannot  be  made  to  the  heart  and  judg- 
ment, by  means  of  the  senses.  Every  man  not  stone  blind 
—or  not  so  blind  as  those  who  will  not  see,  must  feel  the 
force  of  this  appeal. — I  have  followed  Robinson  through 
the  very  work  that  he  selected  when  composing  his  "  His- 


216  BAPTISMAL    CEREMONIES. 

tory  of  Baptism,"  and  have  restricted  my  examples  to  that 
collection.  He  notices  the  preceding  representations  ;  but 
he  did  not  dare  to  bring  their  figurative  evidence  together  ; 
because  their  united  testimony  would  completely  have 
overturned  the  Baptist  hypothesis. 

Let  us  review  this  part  of  the  evidence,  and  show  its 
proper  application.  If  we  inquire  what  is  the  authority 
of  the  Church  of  Abyssinia,  for  administering  Baptism 
after  immersion,  and  distinct  from  that  action,  we  must 
turn  our  eyes  to  the  Greek  Church  who,  says  Deylingius, 
practise  affusion  after  immersion  ;  and  if  we  examine  fur- 
ther, the  engravings  show,  that  both  the  Greek  and  Latin 
Churches  made  a  distinction  between  the  actions  of 
immersion  and  baptism,  in  the  eighth,  the  sixth,  the  fourth, 
and  the  third  centuries  ;  doubtless  grounding  their  practice 
on  the  custom  of  their  forefathers  as  received  from  the 
Apostles,  and  strongly  indicated  in  the  Scripture  instance 
of  Philip  and  the  Eunuch. 

Thus  we  trace  the  custom,  by  means  of  these  evidences, 
to  the  fountain-head  of  authority.  The  Greeks  under- 
stood their  own  language.  They  were  capable  judges ; 
and  how  came  they  to  establish  this  distinction  ? — whence 
was  their  authority  for  this  practice  ? — Who  could  enforce 
this  innovation,  if  it  had  not  the  countenance  of  Scripture  ; 
and  where  is  that  to  be  found,  beside  the  history  recorded 
in  the  Acts  ?  I  rest  my  interpretation  on  the  obvious  con- 
struction of  Luke's  words ;  but  I  support  it,  by  the  con- 
sent of  all  the  churches,  in  the  early  centuries  of  Chris- 
tianity, from  whom  it  descended  to  their  successors  and 
their  disciples,  and  by  whom  it  is  maintained  at  the  pre- 
sent day. 

Of  what  avail,  then,  is  Mr.  Booth's  would-be  dilemma — 
"  Is  there  any  text  that  requires  pouring  in  opposition  to 
immersion.  Has  any  passage  of  Sacred  Writ  been  found 
that  enjoins  pouring  water  on  the  face,  head,  in  contradis- 
tinction to  plunging  the  whole  body?. ...But  if  immersion 
be  not  required,  in  contradistinction  to  pouring,  and  if 
pouring  be  not  required  in  opposition  to  immersion :  we 
should  consider  it  as  a  favour  if  an  opponent  would  inform 
us  what  is  required  r"  In  answer  I  observe,  that  if  im- 
mersion preceded  baptism,  according  to  the  evidences  now 
produced,  this  mighty  argument  is  reduced  to  silence. 

From  the  small  size  of  most  of  the  subjects,  I  find  it  im- 


BAPTISMAL    CEREMONIES.  217 

possible  to  distinguish  correctly  that  vehicle  out  of  which 
John  pours  water.  Ciampini  calls  it  a  patera;  I  have 
thought  it  a  shell;  but  it  may  be  a  bowl.  Certainly  it 
must  come  under  the  general  meaning  of  the  Greek  word, 
/tieTQov,  metron;  rendered  measure;  and  the  Scripture 
affords  an  allusion  to  it.  John  Baptist  was  informed  by 
his  disciples  that  Jesus  baptized,  and  all  men  came  to  him  ; 
John  iii.  34.  Part  of  his  answer  is  this ;  "  He  whom 
God  hath  sent  speaketh  the  words  of  God  ;  for  God  giveth 
not  the  Spirit  ex  fisrgd ;  out  of  a  measure  unto  him  ;"  as 
water  is  given  at  baptism,  by  his  forerunner,  to  those  upon 
whom  it  is  poured.  This  is  fixed  to  the  subject  of  bap- 
tism, by  the  occasion  of  the  story ;  which  was  a  question 
or  debate  between  the  disciples  of  John  and  certain  Jews 
about  ritual  purification. — That  contention  could  relate 
only  to  the  addition  made  by  John  to  the  aadaqlafiovg^ 
washings,  common  among  the  Jews.  The  querists,  no 
doubt,  attacked  his  new  mode  ;  and  his  authority  for  this 
innovation.  To  no  other  period  of  our  Lord's  life  than 
his  baptism  could  those  words  spoken  by  John  refer,  in 
those  early  days  of  his  ministry,  when  he  had  as  yet  done 
comparatively  nothing  ;  and  what  but  the  action  of  giving 
could  recall  the  Baptist's  mind  to  the  recollection  of  giving 
out  of  a  measure  ?  Every  one  of  the  figures  in  the 
engravings,  administering  baptism,  holds  in  his  hand  what 
answers  the  purpose  of,  and  in  effect  is  that  measure :  so 
that  we  see  clearly  in  what  sense  the  water  of  baptism 
was  really  given  out  of  a  measure,  to  the  person  baptized ; 
for  a  vase,  or  measure  of  capacity  is  a  leading  sense  of  the 
word  metron ;  and  such  a  vase  is  used  in  those  represen- 
tations. 

Unable  to  deny  the  authority,  or  the  authenticity  of 
these  representations,  it  is  objected  that  they  are  not  of 
the  first,  but  of  the  third,  or  fourth,  or  fifth  century. 
But  this  gives  additional  strength  to  their  evidence  ?  For 
in  the  third,  or  fourth,  and  still  more  in  the  fifth  century, 
the  administration  of  Baptism  had  departed  greatly  from 
its  original  simplicity.  Metaphorical  allusions  had  been 
multiplied — some  Scriptural,  and  others  totally  unwar- 
ranted. For  instance — the  baptistery  had  three  steps 
leading  down  to  it.  The  person  descending  was  supposed 
on  the  first  of  these  to  renounce  the  world — on  the  second, 
to  renounce  the  flesh,  and  on  the  third,  to  renounce  the 
19 


218  BAPTISMAL    CEREMONIES. 

devil. — Then  in  returning ;  he  was  supposed  to  ascend  the 
first  step  in  the  name  of  the  Father — the  second  step  in 
the  name  of  the  Son — and  the  third  step  in  the  name  of 
the  Holy  Ghost.  Many  other  "  unscripturals  "  also  were 
practised.  In  the  subjects  of  the  preceding  representation 
we  see  nothing  of  all  this ;  nor  of  any  thing,  the  cross 
excepted  in  one  of  them,  but  the  simple  rite  :  for  as  to  the 
angels  "  attending  on  the  Son  of  Man,"  they  are  supposed 
to  be  invisible ;  and  as  to  the  different  forms  of  the  glory 
and  the  dove,  they  are  subsequent  to  the  act  of  Baptism. 
What  could  induce  those  Greek  and  Latin  artists  from  the 
remotest  antiquity  to  adhere  to  the  one  simple  action ;  to 
the  unvaried  truth  unadulterated  by  metaphorical  allusions 
— in  contradiction  to  the  taste  of  their  times  ;  unless  they 
had  felt  themselves  constrained  by  the  unbroken  consent 
of  all  Christ's  disciples  to  represent  Baptism  by  this  mode, 
as  being  "  verily  and  indeed"  that  to  which  their  Lord  and 
Master  had  submitted?  The  Baptists  can  neither  evade 
the  force  of  this  truth,  nor  can  they  answer  this  argument 


ANCIENT  BAPTISTERIES 


As  the  practice  of  immersion  ceased,  converts  from  hea- 
thenism gradually  increasing,  the  conveniencies  of  Baptis- 
teries were  changed ;  so  that  now  few  traces  of  their 
original  accommodations  can  be  discovered.  Neverthe- 
less, we  occasionally  find  hints  which  refer  to  them. 
John  the  Deacon,  in  his  lives  of  the  Neapolitan  Prelates, 
says  of  Vincenzio — "  Fecit  Baptisterium  fontis  majoris, 
et  accubitum  juxta  positum."  That  accubitum  I  trans- 
late by  the  modern  term  vestry :  and  then  the  passage 
reads  thus — "  He  made  the  baptistery  of  the  greater  font, 
and  the  vestry  close  by  it."  The  mention  of  the  greater 
font  implies  the  existence  of  a  lesser  font ;  and  the  vestry 
informs  us  where  the  priests  and  deacons  might  wait, 
while  the  women  were  unclothed,  receiving  ablution  from 
the  greater  font,  without  any  disparagement  to  modesty. 
The  soldiers  who  beset  a  Baptistery  doubtless  would 
assault  the  vestry  close  to  it. 

Gruter  has  preserved  this  inscription — 

HIC    EST    LONGINIANUS    QUI    FON 

TES    BAPTISMATIS    CONSTRUXIT 
SANCTI    PAPJE    DAMASI    VERSIBUS 
NOBILITATOS. 

A.  D.  394.  Flavius  Macrobius  Longinianus  fuit  prae- 
fectus  Urbi. 

"  This  is  Longinianus  who  constructed  the  Baptismal 
Fonts."  Why  are  fonts  mentioned  in  the  plural,  unless 
as  in  the  foregoing  instance  of  Vincenzio,  there  were  both 
a  greater  and  a  lesser  font  ?  The  inscription  bears  date 
in  the  year  394,  when  Longinianus  was  the  praefect,  the 
chief  magistrate  of  the  city  of  Rome . 


220  CONSTRUCTION    OF    ANCIENT    BAPTISTERIES. 

But  some  person  may  retort  as  an  objection ;  "  Since 
those  smaller  fonts  were  so  useful,  it  may  be  regretted 
that  none  of  them  have  been  preserved  as  evidences  of  the 
ancient  practice."  One  however  still  exists  in  the  Cathe- 
dral at  Syracuse,  where  it  is  regarded  as  of  most  venera- 
ble antiquity ;  and  in  my  judgment,  the  fonts  usual  in  the 
parish  churches  of  Britain  are  those  portable  fonts  now 
fixed  in  one  position.  Of  the  Syracusan  font  tradition 
affirms,  that  it  is  the  very  implement  used  by  their  primi- 
tive Bishop  Marcian.  It  is  of  marble  ;  small,  and  has  two 
handles ;  therefore  was  portable ;  but  it  has  a  broad  foot, 
on  which  to  stand  steady ;  and  is  about  twelve  inches  deep. 
This  inscription  is  5n  the  font — "  The  dedicated  present  of 
ZosimuSj  who  devotes  to  God  this  Holy  Cistern  for  ike  pur- 
pose of  Sacred  Baptism." — The  term  KPATJJPA,  kra- 
tera,  cistern  imports  a  receptacle,  from  which  water  or 
wine  is  distributed  at  festivals  to  many  applicants. — This 
holy  cistern  doubtless  was  imitated  in  the  me-te-mak  of 
Abyssinia ;  which  with  other  evidence  proves  the  exist- 
ence of  smaller  fonts,  at  the  same  time  with  the  larger  at 
the  beginning  of  the  fourth  century. 

ANABHMA  IE  POT  BAJITIZMAwe 
ZOSIMOT  QEP-JSIPOuvtos 
TON  KPATHPA  aytON 

Donarium  Sacri  Baptismatis 

Zosimi  Deo  Donum 

Hoc  Vas,  sive,  Hunc  Craterem. 

Sicilian  Inscript.  Class  17.  No.  1. — Gualtheri  Monum 
Sicul. — Jac.  Phil.  Tomasinus  de  Donariis,  Cap.  43.— 
Paciaudi  de  Sac.  Christian.  Balneis,  Cap.  xvi. 

The  only  reason  assigned  by  Antiquaries  why  this  font 
cannot  be  more  ancient  than  the  fourth  century  is  this ; 
because  no  instances  of  Christian  inscriptions  importing 
gifts  to  the  church  are  known  before  that  period ;  but  the 
correctness  of  this  inference  may  be  doubted,  for  the  Hea- 
then much  earlier  inscribed  their  gifts  to  their  temples. 


222 


CHAPEL    OF    THE    BAPTISTERY. 


[nternal  view  of  the  Chapel  of  the  Baptistery 
in  the  Catacomb  of  Poririanus,  out  of  the  gate  Por- 
tese  at  Rome. 


CHAPEL  OF  THE   BAPTISTERY. 


In  the  first  ages  of  Christianity,  that  subterranean  recess 
was  appropriated  to  the  administration  of  Baptism.  This 
is  witnessed  both  by  the  source  of  living  water  which  is 
still  to  be  seen  in  it,  and  by  the  subject  of  the  picture. 

This  is  a  subject  of  "  great  interest" — and  occupies  the 
first  place  among  the  Baptisteries,  as  being  the  most  sim- 
ple, and  perhaps,  the  most  ancient  of  those  monuments. 
The  style  of  the  paintings  shows  that  they  were  added 
after  the  place  had  been  destined  to  this  usage. 

"  It  is  situated  at  Rome,  out  of  the  Porta  Portese :  in  a 
place  called  Dtlonte  Verde ;  there  is  still  seen  the  bason  of 
running  water  which  served  to  administer  Baptism  in  the 
earliest  times  of  the  church  ;  from  the  first  to  the  fourth 
century." 

This  may  be  considered  one  of  the  first  Baptisteries  of 
the  Christians ;  as  is  evidently  proved  by  the  painting  in 
fresco,  executed  on  the  wall  at  the  farther  end  ;  the  sub- 
ject of  which  is  the  Baptism  of  Jesus  Christ. — This  place 
was  undoubtedly  a  Catacomb  of  the  Christians  in  the  first 
century;  and  also  a  Baptistery  from  the  very  earliest 
period.  The  spring  still  flows  whence  issued  the  water  in 
which  the  converts  from  heathenism  renounced  their  idols. 
The  bason  cut  in  the  rock  in  which  the  converts  stood,  yet 
exists,  while  the  sacred  name  and  rite  consecrated  their 
transition  to  a  renewed  life.  How  awful  is  this  subterra- 
nean retreat !  This  was  the  depository  of  all  that  could 
die  of  holy  martyrs,  who  held  fast  their  profession  even  in 
death.  The  Christian  symbol  still  marks  where  the  suf- 
ferers rest  in  peace.  An  inscription  thus  imports — **** 
"  Wlio  received  the  crow?i  of  martyrdom  :"  the  dust  barely 
retains  the  form  of  a  skeleton  ;  time  having  almost  oblite- 
rated its  last' remains. — ****u-.WHo  teas  decapitated;"  the 
skull  separated  from  the  bones   of  the  trunk,  with  the 


224  CHAPEL  OF  THE  BAPTISTERY. 

guilty  instrument  by  the  side  of  it,  tells  the  whole  history. 
— The  phial  tinged  with  blood,  half  way  up  to  another 
sepulchral  monument,  speaks  louder  than  a  thousand 
voices,  that  the  Christian  whom  it  was  designed  to  com- 
memorate sealed  the  truth  of  the  Gospel  by  his  death. 

By  examining  the  engraved  illustrations  of  this  descrip- 
tion, we  may  trace  some  incidents  of  its  history.  It  was 
a  Baptistery  before  it  was  a  Sepulchre ;  for  originally  the 
walls  of  the  small  chapel  which  does  not  exceed  six  feet 
square  were  carried  up  to  the  ceiling ;  which  formed  a 
narrow,  cell-like,  bat  complete  room. 

But  when  it  was  formed  into  a  burial-place,  the  rock 
was  cut  away  from  the  upper  part  and  a  portion  of  the 
sides,  leaving  the  remaining  part  of  the  faces  of  the  Bap- 
tistery projecting  about  eighteen  inches.  Those  sepul- 
chres were  formed  at  the  time  of  the  persecution  ;  yet 
their  inscriptions  do  not  exhibit  any  mark  by  which  the 
date  can  be  obtained.  The  first  persecution  took  place 
under  Nero,  A.  D.  64 ;  but  it  is  scarcely  admissible,  that 
Baptism  was  administered  at  that  period  in  any  other  place 
than  private  houses.  There  could  be  no  cause  for  subter 
ranean  privacy.  The  next  violent  persecution  at  Rome 
was  duiiing  the  reign  of  Trajan,  A.  D.  107  ;  and  the  Chris 
tians  then  must  have  found  the  continual  necessity  of  the 
most  absolute  secrecy  on  numerous  occasions ;  for  their 
"  superstition,"  as  it  was  denominated,  had  been  embraced 
by  many  dignified  persons  as  well  as  by  a  multitude  of 
other  classes  of  the  people. 

The  Baptistery  therefore  may  justly  be  dated  before 
the  latter  end  of  the  first  century.  If  the  reader  will  ex- 
amine the  plan,  he  will  observe  a  small  recess  of  about 
two  feet  in  depth  and  width,  just  sufficient  to  hold  one  per- 
son only : — and  there  undoubtedly  stood  the  person  who 
administered  the  ordinance.  It  could  serve  for  no  other 
use  :  and  evidently  was  cut  for  that  purpose.  It  follows, 
that  Baptism  was  not  there  administered  by  plunging  ;  but 
as  the  accompanying  picture  bears  testimony,  by  pouring 
on  the  head  of  the  convert.  Yet  this  will  not  decide 
whether  the  convert  did  or  did  not  there  receive  a  previous 
ablution.  This  Baptistery  then  agrees  with  every  instance 
known,  in  witnessing  that  the  administrator  did  not  enter 
the  water:  and  so  far  the  conclusion  is  established  on  the 
rock  itself. 


CHAPEL    OF    THE    BAPTISTERY.  225 

We  cannot  say  as  much  for  the  sepulchres  that  may- 
date  from  A.  D.  107,  or  A.  D.  169,  or  A.  D.  202.  In  235 
to  238,  a  persecution  raged  ;  and  again  in  the  year  257,  in 
which  many  churches  built  by  Christians  were  destroyed. 
The  last  was  under  Dioclesian  in  305.  Those  Sepulchres 
then  ascend  to  the  third  century.  The  medium  would 
place  them  from  about,  A.  D.  202  to  235.  The  rock  is 
cut  away  over  where  the  picture  is  now  placed ;  and  it 
was  a  custom  of  the  earlier  Christians,  to  replace  such 
ornaments,  where  they  had  before  existed. — Buonarotti 
says,  "  There  is  a  picture  and  a  like  history  included  in 
the  Baptism  of  Jesus  Christ,  in  an  ancient  Baptistery  in 
the  cemetery  of  Pontianus  out  of  the  Porta  Portese  at 
Rome."  It  was  discovered  in  1687. — The  Painter  of  this 
baptism  certainly  was  a  Christian ;  for  to  have  employed 
any  i<r Heathen  sculptor  accustomed  to  represent  Jupiter 
and  Priapus,"  would  have  placed  a  most  dangerous  secret 
in  his  power ;  a  secret  which  reward,  interest,  loyalty, 
duty  and  religion  would  incessantly  urge  him  to  reveal : 
which  would  have  insured  the  destruction  of  the  whole 
family,  or  society,  on  whose  premises  the  private  chapel 
was  detected,  with  all  the  list  of  the  Baptized.  The  Artist 
might  be  a  mere  dauber,  as  a  Painter,  yet  an  excellent 
Christian;  and  that  answers  every  cavil.  The  inferiority 
of  his  talents  prevented  M.  d'Agincourt,  from  strictly  esti- 
mating the  date  of  his  performance.  It  is  bad,  but  not  too 
bad  for  a  Christian  slave  of  the  second  century :  and  of 
equal  date  with  the  conversion  of  this  Baptistery  into  a 
Catacomb.  I  have  chosen  this  picture  of  Ancient  Baptism, 
because  as  an  example  it  speaks  for  itself,  beyond  contro- 
versy ;  because  it  agrees  with  all  other  ancient  representa- 
tions known  ^  because  the  action  of  the  Baptist  is  clearly 
that  of  pouring  :  and  because  it  is  much  older  than  any  copy 
of  the  Gospels  now  in  existence.  It  is  two  centuries  older 
than  those  venerable  Manuscripts,  the  Alexandrian  and 
Vatican  copies ;.  and  is  one  of  the  earliest  possible  monu- 
ments of  Christianity  that  can  be  now  remaining-.  But  it 
is  not  the  first  of  the  kind.  It  is  a  repetition  of  an  idea 
borrowed  from  elsewhere,  and  may  even  be  a  repetition  of 
a  picture  painted  in  the  same  place,  previous  to  its  enlarge- 
ment for  a  Catacomb. 

The  man  who  can  contemplate  this  venerable  scene, 
these  holy  remains,  without  feeling  an  awe  stealing  over 


226  CHAPEL  OF  THE  BAPTISTERY. 

his  spirit — who  can  realize  to  himself  the  horrors  of  per- 
secution raging  in  the  world  above — the  ardour  of  a  con- 
vert descending  with  solemn  alacrity  to  acknowledge  a 
profession  of  the  name  of  Jesus,  unmoved  by  the  sur- 
rounding graves  of  parents — acquaintance — countrymen — ■ 
perhaps  deriving  fresh  vigour  from  the  recollection  of  their 
fortitude  and  felicity,  under  excruciating  torments — deter- 
mined through  the  grace  of  God  to  live  a  new  life,  or  to 
leave  a  dying  testimony  in  his  turn  ;  and  thus  to  verify  the 
principle,  that  "  the  blood  of  the  Martyrs  is  the  seed  of 
the  church :" — the  man  who  can  realize  this  scene  and 
remain  unaffected,  has  little  of  the  feelings  of  Christianity. 
He  may  be  more  orthodox  than  the  ill-informed  who 
uncovers  his  head,  and  exclaims,  Sancle,  or  a  pro  nobis! — 
but  he  knows  nothing  of  Christian  sjTmpathy  ;  and  nothing 
of  the  communion  of  saints  ! 

Yet  in  this  very  seclusion,  where  the  light  of  day  never 
entered,  where  fallacious  ornaments  were  useless  and 
criminal,  where  the  congregation  was  composed  of  a  far 
greater  number  of  dead  than  of  living,  and  where  God 
the  Supreme,  and  the  exalted  Saviour  were  all  the  objects 
that  could  be  adored,  there  we  find  one  of  these  pictures. 
For  what  purpose  was  it  placed  in  that  subterraneous 
vault,  if  not  to  instruct  the  administrator  and  the  convert, 
that  thns  their  Lord  himself  was  baptized  in  Jordan  ? — 
that  duty  led  them  to  be  thus  conformed  to  this  part  of  the 
image  of  Christ ;  that  it  became  them  u  thus  to  fulfil  all 
righteousness  ?" — This  picture  announces  Baptism  as  the 
beginning  of  the  profession  of  Christ,  and  the  end  is 
denoted  by  the  Crux  Gemmata,  the  cross  in  glory ; 
which  with  the  A  and  SI,  the  Alpha  and  the  Omega, 
points  to  that  better  world,  k>  which  all  who  there  were 
baptized,  and  all  who  were  buried  there,  directed  their 
ardent  wishes,  their  sincere  and  J.eadfast  profession,  and 
their  deathless  HOPE-' 


CONTENTS 


Pass 
Introductory  Notice,  ...  5 

Subjects  of  Baptism,  .  13 

Origin  of  this  Discussion. — Jewish  and  Christian  Sympathies. — Feel- 
ings towards  Children. — Consecration. — Institution  of  Baptism. — 
Tertullian. —  Origen. — Tradition. —  Origen's  Family. —  Distinction 
between  House,  Family,  and  Household. — Rules  of  Interpretation. 
— Oikos. —  OiKia. —  House. — Household. — Infants. —  Lydia. — Corne- 
lius,— Onesiphorus. — Philippian  Jailor. — Stephanas. — Infant  Bap- 
tism.— Church  Membership  of  Children. 

Mode  of  Baptism,  .  .  .  .  •  114 

Importance  of  Truth. — Perversion  of  Terms. — Ba^-ro*. — E/</?a7rrw. — 
BaTTTta-fios. — Synonymous  Words. — Baptism  by  the  Holy  Ghost. — 
Meaning  of  Baptism. — Corresponding  terms  in  different  languages. 
— Inferences. —  Overwhelming. — Submersion. —  Immersion. —  Bap- 
tism in  th.e  sense  of  Overwhelm. — Staining. — Pouring  or  Affusion. 
— Sprinkling. — Washing. — "  Doctrine  of  Baptism." — Anabaptism. — 
"  Divers  Baptisms." — John's  Baptism. — Baptism  separate  from  Im- 
mersion.— Philip  and  the  Eunuch. — Baptism  in  Abyssinia. — Meta- 
phorical Scripture. — Cornelius. — Christian  Baptism  was  Pouring. 
— Baptizing  of  persons  naked. — Deaconesses. — Enon. — Ydara  noWa. 
— Hebrew  Christians. — Syrian  Church. — Greek  Church. — "  Buried 
in  Baptism." — Baptism  as  signifying  Death  and  Life. — Primitive 
Baptisteries. — Catacomb  at  Rome. — Ancient  pictorial  representa- 
tions of  Baptism. — "  Chapel  of  the  Baptistery,"  at  Rome. 

Christian  Baptism,  illustrations  of,  .  .  187 

Baptismal  Ceremonies,  .  .  213 

Chapel  of  the  Baptistery,  .  .  223 


TEXTS  OF  SCRIPTURE. 


Page. 

Page 

Genesis  i 

44 

Numbers  xviii:  3: 

91 

<( 

vii:  1. 

34,91 

cc 

xix:  11,22,     139,  159 

(C 

ix:  21, 

34 

" 

xix:  17,  ,. 

138 

cc 

xv :  17,    . 

75 

cc 

xix:  IS, 

128 

(( 

xvi:  2, 

44 

" 

xix:  19,    . 

139 

<( 

xvii:  10,25,    . 

75 

" 

xxiv:  5,  7,    . 

172 

<( 

xviii:  19,    . 

45,91 



cc 

xxiv :  67, 

34 

Deuteronomy  v:  30,- 

34 

«« 

xxviii:  18, 

19 

xii:  7, 

91 

« 

xxx :  1,  2, 

43 

xiv:  26, 

91 

(C 

xxx :  3, 

44 

xv :  20 

91 

cc 

xxxiv:  30, 

91 

xxv :  9,    . 

44,91 

<( 

xxxiv:  5,    . 

94 

xxvi:  11, 

44 

M 

xl.  . 

44 

xxix:  10, 

11,    79 

(< 

xli:  40, 

94 

xxxiii:  24,     128 

« 

xlvi:  5,   . 

92 



(( 

xlvi:  6,26,27, 

92 

Joshua 

iii:  15, 

128 

(C 

xlvi:  26, 

91 

cc 

iii:  15, 17, 

121 

<c 

xlvi:  27,31, 

44 

cc 

v:  2,  7,        . 

23 



" 

viii:  3,4, 

79 

Exodus  i:  1,     . 

92 

cc 

ix:  23, 

76 

<< 

i:  21, 

39,43 



<( 

xii:  22, 

.       128 

Ruin  ii 

:  14, 

128 

<( 

xii:  48,     . 

86 

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r:  12,    . 

45 

cc 

xiv. 

.       123 



M 

xiv:  19,    . 

13S 

1  Saml 

rEL  i :  28,  . 

100 

cc 

xiv:  21,  29, 

121 

cc 

ii:  3,       . 

45 

" 

xv :  8, 

13S 

c: 

ii:  11, 

100 

cc 

xxix.    . 

19 

" 

ii:  33,     . 

91 

cc 

xxxiv:  16, 

16 

cc 
cc 

x:  1,   . 
xiv:  1,    . 

19 
19 

Leviticus  iv:  6, 

128 

" 

xiv:  27,       . 

128 

cc 

iv:  17, 

128 



" 

ix:  9, 

128 

2  Samu 

el  vii:  11,  16, 

45 

" 

xi:  32, 

128 

cc 

vii:  11,29, 

43 

cc 

xiv:  6,     .        3 

22,128 

« 

vii:  16,18,  25, 

29,    92 

« 

xiv:  6,  16,  51, 

128 

" 

vii:  27. 

43 

cc 

xvi:  14,  15, 

.       141 

cc 

xii:  8,      . 

94 



cc 

xii:  11, 

44 

Numbers  ix :  15, 

34 



cc 

xvi :  27,  32, 

44 

1  Kings 

vii:  1,  6,8,  9, 

34 

cc 

xviii:  11,     . 
20 

44 

" 

xi:  38,     . 

43 

230 


TEXTS    OF   SCRIPTURE. 


Page 

Page 

1  Kings  xiii :  2, 

92 

Jeremiah  iii :  14, 

54 

«       xiii:  8,     . 

94 

<( 

xvi:  14, 

34 

«       xvii:  8,  16, 

44 

« 

xxxv :  4, 

34 

"       xviii:  32,  35,    . 

138 

cc 

xxxvi :  10,12,20,21  34 

2  Kings  ii:  19, 

171 

Ezekiel  iv:  6, 

96 

iii:  11,      . 

121 

(( 

xvii :  5,  8 

169 

v:  14, 

122 

« 

xix:  10, 

.       173 

"        viii:  15,  . 

128 

(( 

xxiii:  15, 

134 

x:  1,  5, 

91 

" 

xxxii :  14, 

34 

xi:  17,     . 

81 

(( 

xliii:  2, 

169 

"        xxiii:  8,  13 

34 





Daniel  iv:  23,25,33,       .       120 

1  Chronicles  ii :  10     . 

34 

(C 

iv:  33,     . 

139 

"             xvii: 

23-25 

43,92 

ct 

v:  21, 

120, 139 

"             xxix 

19, 

34 

. 



Amos 

iii:  1, 

34 

2  Chronicles  xxi : 

17,     . 

94 



"            xxiii: 

16, 

81 

Zephaniah  i :  9, 

34 

"             xxxi : 

14, 

78 





Matthew  ii:  11,     . 

32 

Ezrax:  3-44, 

16 

" 

iii:  8, 

150 

. 

(C 

iii:  11, 

.       117 

Nehemiah  ix:  11, 

121 

« 

ix:  6, 

33 



<< 

x:  42, 

18 

Esther  viii :  17,     . 

82 

(( 

xi:  12, 

21 



(C 

xiii:  56, 

52 

Job  ix:  31,     . 

122, 

(1 

xviii:  3, 

18 

"  xx :  28, 

45 

(I 

xix:  13, 

.  17,80 



(( 

xxi:  15, 

18 

Psalm  xviii:  16, 

169 

(( 

xxiii:  14 

33 

«       1:5,. 

75 

(( 

xxiv:  17, 

34 

M       lxviii:  6, 

45 

<< 

xxvi:  12, 

.       182 

«      lxviii:  23, 

129 

(( 

xxvi:  23 

.  116,  129 

*«       lxxvii:  19, 

169 

<< 

xxviii:  19,       .  21,  90 

*«       lxxxiv:  3, 

31 



**      xciii:  4,    . 

169 

Mark 

i:  4,      . 

83 

(i      civ:  17, 

31 

i:  8, 

117 

»•      cv:  21,      . 

94 

ii:  11, 

33 

"       ex:  3, 

20 

v:  42,        .   • 

81 

"       cxiii:  9,   . 

45,  92 

vi:  3,    . 

19 

"       exxvii : 

43 

vii:  4, 

138 

"       exxviii:  3, 

42 

vii:  4,8, 

.       117 



vii :  8, 

138 

Proverbs  vi :  31, 

94 

x:  13, 

x:  16, 

17 

80 

Canticles  viii:  7. 

94 

x:  38,  39, 

.       132 

i. 

xiii:  15,     . 

34 

Isaiah  vii :  15, 

155 

xiv:  8, 

.       181 

"       xi:  15, 

223 

xiv:  26,     . 

116,123,129 

"       xiii:  16, 

45 

xv :  47, 

182 

"       xxi:  4, 

134 

. 

«•       xxiii :  3 

170 

Luke 

i:  27, 

34 

TEXTS    OF    SCRIPTURE. 


231 


Page 

Page 

Luke  ii :  42, 

81 

Acts  x 

19,  119 

«      iii:  3, 

83 

CC 

x:  44, 

18, 119 

«      iii:  11, 

.       150 

CC 

x:  45, 

*93, 119 

"      iii:  16, 

117 

cc 

x:  xi, 

33 

-      v:  24,     . 

33 

cc 

x :  xi :  xv, 

156 

"      vii :  44, 

121 

cc 

xi. 

118 

"      viii:  42, 

81 

t* 

xi:  11,  12,  1 

33 

"      xi :  38, 

121 

" 

xi:  11,  17, 

32 

M      xii:  50, 

.       132 

cc 

xi:  12, 

103 

•■      xvi:  16, 

21 

c< 

xi :  12,  13, 

33 

"      xvi :  22, 

.       182 

<i 

xi:  14, 

52 

"      xvi:  24,     . 

116,  123,129 

It 

xi:  15, 

119, 157 

«      xvii:  31, 

34 

« 

xi:  17, 

118 

"      xviii:  15,    . 

80 

cc 

xii:  12, 

32 

•«      xx :  47, 

33 

cc 

XV. 

72 

"      xxiii:  56, 

182 

cc 

xv :  1-5, 

72 

"      xxiv:  49, 

117,118, 

cc 

xv :  8, 

118,119 



cc 

xv :  10, 

75 

John  i :  29—34, 

.       151 

<c 

xvi:  1, 

17,  103 

"     i:  32, 

118 

cc 

xvi :  3,  10, 

62 

"     i:  33,       . 

88 

« 

xvi :  15,        .         51 

,  61, 103 

"     iii :  5, 

84 

cc 

xvi:  16, 

59 

V     iii :  23,     . 

.       168 

« 

xvi:  28, 

52 

"    iii:  25, 

122 

" 

xvi:  31,  32,      . 

.       106 

"     iii:  34,    . 

.       217 

cc 

xvi:  33, 

54 

"     iv:  53, 

52 

cc 

xvi:  34, 

48,53 

"     viii :  35, 

91 

" 

xvi:  40, 

61 

"     xii:  7, 

181 

cc 

xviii :  8,       48,  52 

55,  106 

"     xii:  23, 

.       183 

cc 

xix:  3, 

.       158 

"     xiii:  10,  11, 

136 

cc 

xx :  6, 

62 

-     xiii:  26, 

116,  129 

cc 

xxii;  20,  21,    . 

73 

"     xiv :  2, 

33 

» 

xxii :  16, 

155 

"     xix :  40, 

.       182 

cc 

xxiii:  10, 

75 

*«     xxi :  15, 

82 

" 

xxvi:  10,     . 

95,  101 

Acts  i :  5, 

.       118 

Romans  vi, 

180 

"     i:  13, 

34 

«        vi:  3-5,      . 

.       150 

"    ii:  2,       . 

.       118 

' 

xi:  17, 

134 

"     ii:  2,  17,       . 

118 

< 

'        xiii :  14,      . 

.       155 

"     ii:  35,      . 

.       1LS 

c 

•        xiv:  15, 

15 

"     ii:  38, 

.     S3,  158 

' 

1        xv :  25, 

.       101 

"     iv :  27,     . 

19 

« 

'        xvi :  1, 

167 

"     v:  6,  10,       . 

181 

« 

xvi :  3,  5, 

.       105 

"     vii:  10, 

94 

xvi:  10,  11,     . 

55 

«■     viii:  16, 

M     viii :  36—38, 

118 
.       113 

1  Cohintkians  i :  14-16 

58 

"     ix:  17, 

119 

i:  16, 

63 

'*     ix:  23,     . 

103 

iv:  17, 

102 

"     ix:  27, 

x9 

v:  7,8, 

15 

"     ix:  37,     . 

.       183 

"              v:  8, 

86 

"     x:  1,5,6, 

52 

vi:  11, 

150 

"     x:  10, 

32 

"              vii:  11, 

12,       16 

"     x:  14,44, 

157 

vii:l4,l7,l0l,14G 

232 


TEXT><5    OF    SCRIPTURE. 


1  Corinthians  vii :  16, 

Page 
16 

2  Timothy  i :  16,  18, 

Page 
55 

« 

vii:  29, 

22 

« 

ii:2, 

27, 103 

« 

x:  2, 

121 

cc 

ii :  18,    . 

.       185 

<( 

xi:  2, 

26 

« 

ii:  20, 

32 

cc 

xv :  43, 

184 

cc 

iii :  15, 

.       100 

cc 

xvi:  10, 

66 

cc 

iv:  19,      . 

55,63 

tt 

xvi:  15, 

54,  63 

xvi:  15.16,63,65 
"              xvi:  19,     .     105 

2  Corinthians  i :  21,       .         19 
"              vi:  15,            103 

Titus  i : 

"      i : 
"      iii 

"      iii 

6,        . 
10, 

11,      . 
:  5,          . 
:  6,     . 

.       103 
69' 
44 

150, 155 
119 

Galatians  iv :  9, 

iv :  28,  30, 

82 
76 

Philemon  2, 

106 

Ephesians  i :  1 
i:  13, 
ii:  11,     . 
ii:  19, 
ii:  19,21, 
-          iv:  5, 

iv:  21, 
"          iv:  24, 
"           v:  26: 

.       103 

119 

.       115 

31 

43 

143 

.       102 

155 

150,  164 

Hebrews  vi :  1,2, 
"         vi:  2, 

"         ix:  G, 
ix:  10, 
ix:  13,      . 

"         ix:  14, 

"         x:  22, 
x:  32, 

"         xi:  7,    . 

142 

117 

.       141 

117,  141 

.       141 

141 

150,155 

88,111 

50 

« 

vi:  4, 

21 

James  i 

:  21, 

184 

Philippians  iii :  2, 
■«          iii:  6, 

69 

77 

1  Peter 

i:12, 

119 

cc 

iv:  22, 

39 

cc 

ii:  4,  5, 
iii:  1, 

43 
16 

CoLOSSIAN 
cc 
cc 

si:  2, 
ii :  11,     . 

ii:  11,  12, 

103 
73,115 

74 

cc 
cc 

iii:  20, 
iii:  21, 
v:  12, 

50 
91,  150 
.       102 

cc 
cc 

iii :  1, 
iv:  9, 

184 
.       102 

2  Peter 

i:  15, 

26 

cc 

iv:  15, 

106 

1  John 

i:  12, 

82,85 

2  Thessalonians  ii :  15 

26 

<c 

i:  27, 

19 

« 

iii:  6, 

26 





Revelation  i :  8, 

95 

1  Timothy  iii :  4, 

50 

" 

i:  15,   . 

.       168 

cc 

iii:  6, 

108 

cc 

ii:  17,       . 

95 

cc 

iii:  11, 

.       167 

" 

xiii:  1, 

96 

cc 

iii:  12, 

50 

cc 

xiv:  1,      . 

96 

cc 

iv:  12, 

.       103 

cc 

xiv:  2, 

.       168 

cc 

v:  4, 

37 

cc 

xvii:  1,  15,         169 

" 

v:  14, 

.  46,51 

cc 

xvii :  3, 

96 

<c 

v:  16, 

103 

cc 

xvii:  14, 

103 

cc 

vi:  2,     . 

.       103 

cc 

xix:  6, 

.       168 



" 

xix:  13, 

.16,123, 

2  TlMOTH 

y  i:  16, 

63 

129 

INDEX  OF   SUBJECTS 


Page 

Page. 

Abiding, 

.       119 

Baptism  on  the  eighth  day 

,        74 

Abrahamic  Covenant, 

75 

<( 

explained,   . 

121 

Abraham's  "  House," 

45 

CC 

for  Circumcision, 

69 

Abyssinia, 

142 

cc 

illustrated,  . 

187 

Abyssinian  Boy, 

152 

CC 

instituted, 

20 

Adult  Circumcision, 

76 

c< 

of  a  boy, 

.       152 

Affusion, 

136 

cc 

of  Children  in  1 

he 

Ages  of  Life, 

85 

first  centuries, 

73 

Anabaptism, 

.       144 

cc 

of    Children   not 

a 

Ananias  and  Sapphira, 

181 

"  new  affair," 

81 

Ancient  Baptism, 

176 

«( 

of  Families, 

87 

"        Baptisteries, 

219 

cc 

Gentiles, 

73 

"        Testimony, 

.       174 

(( 

Holy  Ghost,      . 

119 

Anointing,     . 

119,181 

" 

"  Households," 

63 

Anointing  at  Baptism, 

.       155 

(C 

Infants,    . 

110 

Apostolic  Baptism, 

112 

(( 

John, 

83 

Appellatives,     . 

.       100 

cc 

Light,      . 

88 

«            "Faithful, 

102 

cc 

persons  naked, 

.       158 

"  Holy," 

.       101 

BaTTTiafiog,  Baptmnos 

117 

"            "  Neophyt 

os,"     108 

Baptisms  under  the  Law, 

.       138 

Aquila, 

.       1.95 

Baptism  teaches  the  Trini 

ty,     90 

Arabs,  . 

48 

" 

the  mode  of,     . 

114 

Argument  entire, 

14 

" 

subjects  of, 

13 

Aristobulus, 

55 

Baptisteries,  . 

219 

Aristotle's  "  House," 

41 

Ha-TOJ, 

Bapto,  . 

.       116 

"          Testimony, 

41 

Biel  on 

OiKog,  Oikos, 

34 

Arringhius, 

93 

Bird  Baptized,  . 

.       122 



Bishop 

s, 

50 

Baptismal  Ceremonies 

213 

Booth's 

Sophism, 

14 

"         Fonts,      . 

.       219 

Bp£(pos} 

Brephos,     . 

80 

"         Resemblance 

s,  118,181 

Brethren  at  Philippi, 

62 

Baptism  and  Circumcisi 

on,        86 

Brother's  widow,  . 

44 

"       Immmersion, 

.       151 

Buildii 

g  a  "House," 

44 

"        by  the  Syrians, 

176 

Buonarotti  on  Baptism, 

162 

"        consecration  tc 

the 

Burial, 

181 

Trinity, 

90 

cc 

of  Christ,  . 

182 

Baptism  divided, 

.       151 

"  Buried  in  Baptism," 

180 

20* 

234 


INDEX. 


F&ge 

Carthage  Council,  74 

Casaubon,          .       '  .  .       168 

Celsus,  Ignorance,  of,    .  70 

"  Chapel  of  the  Baptistery,"    223 

Childhood,    ...  80 

Children  and  Christ,  .         17 

"        of  Proselytes,   .  57 

"        weaned,       .  .         80 

Christian  Baptism,         .  .87 

Christianity,     .  .         70 

Christian  Symbols,         .  95 

Christ's  Burial,          .  .       182 

Chrysostom,           .         .  74 

Church  at  Corinth,  .         63 

"         Jerusalem,     .  71 

"         Philippi,  .  .         54 


Membership  of  Chil- 


dren. 

Ciampini  on  Baptism, 

Cicero's  Evidence, 

Circumcision,   . 

"  and  Baptism, 

"  mark  of  obedi- 

ence, 

Clemens  Alexandrinus,     . 

"  Coming,"    . 

Consecration  to  Christ,     . 
"  the  Trinity, 

Contemporaries   of  Origen's 
Family, 

Cornelius, 

Corresponding  Terms, 

Council  of  Carthage, 

Covenant  of  Circumcision, 

«  Cradle-Child,"    . 

Crispus,    .... 

Crucifixion,  . 

Cyprian,  74; 


100 

213 

37 

69 

86 

76 

96 

119 

19 


28 

52 

122 

74 

75 

85 

55 

185 

144 


Daciana,  Deaconess 
Dathan  and  Abiram, 
Deaconesses,     - 
Deacons,  . 
Dead  washed,         , 
Definition  by  Baptists, 
Definitive  Interment, 
Deylingius, 
Dipping, 

Disciples  of  John, 
Distinction  of  Meats, 
Distribution  of  Ages, 
•«  Divers  Baptisms," 
Division  of  Baptism, 


166 
45 

166,167 

50 

133 

123 

181 

189 

128 

88 

157 

85 

149 

151 


.  124 


Doctrine  of  Baptisms 
Doddridge  on  Stephanas 
"  Domus,"    . 
Dorcas, 


Page 

142 

66 

36 

183 


Early  opinions,   .         .  77 

Ebionites,  ...         90 

Egyptian  Church,  .  174 

E/^/Jairrci),  Etnbapto,  .       116 

Engrafting,    .         .         .  184 

Engravings, 

I.  Baptism  of  Jesus  Christ, 

II.  Baptism  of  Jesus  Christ 

in  Jordan, 

III.  Jesus  baptized  in  Jordan, 

IV.  Baptism  of  Christ 

V.  Christ  baptized  " 

VI.  Ancient  Bath, 

VII.  Baptism  of  King  and 

Queen,    . 

VIII.  Administration  of  Bap- 

tism, . 

IX.  Baptism  outside  of  the 

Church, 

X.  Laurentius  baptizing  Ro- 

manus, 

XI.  Baptism  of  Constantine,  209 

XII.  "      Christ  in  Jordan,  211 

XIII.  Chapel  of  the  Baptis- 
tery, 

Enon,  .... 

Epiphanius,      .         . 

Ethiopia, 

Eucharist, 

Eunuch  and  Philip, 

Eusebius, 

Expressions  of  Scripture 


189 

191 
193 
195 
197 
199 

201 

203 
205 
207 


222 
168 
85 
152 
154 
152 
35,  107 
116 


87 


"  Faithful,"  title  of  children,102 
"Falling,"     ...  119 

Family,    ....         50 
Feelings  for  Children,    .  17 

Fidus  on  Baptism,     .         .         74 
"Filling,"      ...  119 

First  Christians,        .         .  22,23 
Fishes  as  Symbols,         .  106 

Forms  of  Baptism,     .        178,179 
Frey's  Testimony,  81 

Gaius,      ....  58 

Genealogy  of  Israelites,  78 

Gentile  Christians,  6S 

Gill  on  Circumcision,     .  75 


INDEX. 


235 


Page 

Page 

« Giving,"         .        .     . 

119 

Jerom  on  the  Nazarenes, 

Greek  Church, 

177 

Jewish  ceremonies, 

182 

Gregory  Nazianzen, 

86 

"      children, 

80 



"       proselytes, 

57 

Hebrew  Christians, 

69 

174 

"       sympathies, 

15 

Hebrews  and  Gentiles, 

68 

John  Baptized  Infants, 

88 

Hebrew  term  "  Baptize," 

122 

John's  Baptism, 

88 

Hegesippus, 

70 

"       Disciples,   . 

88 

Heysychius   on  Oikos,  Oikos, 

Judaism, 

69 

and  OiKia,  Oikia, 

34 

Justin  Martyr, 

26,  73, 143 

Hezekiah  on  the  Genealo 

gy» 

78 



"  Holy,"  title  of  Childrer 

l> 

101 

Linen  Cloth, 

.       154 

"  House," 

29 

"  Little  ones," 

18,79 

"      and  Household, 

29,4 

Logical  maxim, 

170 

"       builded 

45 

Lord's  3upper, 

87 

"      for  Family, 

49 

Lydia, 

59 

•*  Household," 

29 



"      of  Stephanas, 

64 

Maimonides, 

.       149 

House  plan, 

40 

"  Many  Waters," 

168 

Husband  and  Wife, 

22 

Mark  the  Evangelist, 

28 

Hydata  Polla, 

169 

Maronites, 

175 



Maundrell's  Travels, 

171 

IX9YC,  Ichthus, 

98 

Maxim  in  Logic, 

170 

Ignorance  of  Celsus, 

70 

Meats, 

157 

Illustrations  of  Baptism, 

. 

187 

Metaphorical  Children, 

93 

Immersion, 

115 

123 

Texts, 

155,  186 

"          and  Baptism, 

151 

Mode  of  Baptism, 

.       114 

Importance  of  Truth, 

114 

Montfaucon 

189 

Infancy, 

80 

Muscovites, 

.       179 

Infant  Baptism, 

68 

Mussulman  Boy, 

152 

Infant  Baptism  Apostolic  and 



Universal,   . 

112 

Naaman, 

•       122 

Infant  Circumcision, 

76 

Narcissus, 

55 

Infants,     . 

38,4 

Nazarenes, 

71 

"     baptized  by  John, 

88 

Nebuchadnezzar, 

121 

Inferences, 

112 

"  Neophytos," 

.       108 

Inscriptions, 

97, 

106 

Nestorians, 

175 

Institution  of  Baptism, 

20 

Newell  on  Baptism, 

176 

Intermarriages, 

16 

Noah  in  the  Ark, 

.  39,50 

Interment, 

181 



Interpretation, 

30 

Oi.vta,  Oikia, 

31,  38,  90 

Introductory  Notice, 

5 

Oikos,   Oikos,     .         29 

,  30,  49,  90 

Irenaeus  on  Infants, 

83 

Opinions,  early, 

77 

'*         "  Tradition, 

27 

Origen  on  Baptism, 

24,28 

IshmaePs  circumcision, 

75 

Origen's  Familv, 

28 

Israelite  genealogy, 

78 

Origin  of  the  Work, 

13 

Israelites  in  Jordan, 

121 

&7iTcp,  Osper, 

.       118 

"  the  Red  Sea, 

121 

Overwhelming, 

124,  132 

Jacob  and  Rachel, 

43 

HavoiKt,  Panoiki, 

92 

"      leaving  Canaan, 

AA 

,  92 

Parables, 

148 

Jailor  at  Philippi, 

53 

HapaSoms,  Paradosis, 

25 

Jericho, 

171 

Partia.   mmersion, 

128 

236 


INDEX. 


Page 


Passover, 

86 

Stephanas, 

.        li 

Pearce  on  Stephanas, 

65 

Subjects  of  Baptism, 

13 

Pentecost, 

.       118 

Submersion, 

•       126 

Perversion  of  Terms, 

115 

Sulpitius  Severus, 

71 

Peter  at  Cesarea, 

.       157 

Symbols  of  Baptism, 

95 

Philip  and  the  Eunuch, 

152 

Synonyms  of  Baptism, 

118,  122 

Plan  of  a  "  House," 

40 

Syrian  Baptism, 

.       176 

Planting, 

184 

"       Churches, 

174 

Pliny, 

.       167 



Plunging, 

126 

Temporal  blessings 

WITH 

Polycarp, 

27 

Circumcision, 

76 

Positive  precepts, 

158 

Terms  interchanged, 

123 

Pouring, 

119,  136 

Tertullian, 

23,  101 

Principle  of  Circumcision 

Texts  of  Scripture, 

229 

in  Baptism, 

77 

Timothy, 

21 

Priscilla, 

105 

Tradition, 

25 

Proselytes, 

57 

Transplantation, 

184 



Trinity  taught  by  Baptism,        90 

Rebaptism, 

90 

Truth, 

.       114 

Reception  of  Eucharist, 

154 



Resemblance  of  Baptisms,  119,181 

YSara  jroWa,  Hydata  polla,      169 

Ritual  Observances, 

.       141 

Union  with  Christ, 

183 

"      Purification, 

122 



Robinson  on  Baptism, 

162,164 

Wall's  Testimony, 

159,  164 

Rules  for  interpretation, 

30,94,121 

Washing, 

182 

Ruth's  "  House," 

45 

"         of  a  corpse, 

.       138 

Ryland's  Statement, 

168 

Water  Baptism, 

119 



"       of  Separation, 

.       138 

Sabians, 

88 

Waters  of  Jericho, 

171 

Salt  on  Baptism, 

152 

Weaning  of  children, 

80 

Scripture  Terms,     . 

116,  119 

Whitby  on  Stephanas, 

65 

Sealing, 

.       119 

White  Linen  cloth, 

.       154 

Sending  down, 

119 

White  Stone, 

95 

Septuagint  on  Infants, 

91 

Words  interchanged, 

123 

Sepulchral  Inscriptions, 

97 

"      synonymous, 

118 

Shedding, 

.       119 



Sitting, 

119 

Years  of  Life, 

84 

Sophism  by  Booth,    . 

14 



Sprinkling, 

139, 141 

Zoilus  and  Infant, 

45 

Staining, 

134 

